Men Are from Earth, Women Are from Earth

28 03 2014

John Gray Women Venus Men MarsRemember the whole ‘men are from Mars, women are from Venus’ craze that swept the ’90s? Some people still believe in it. I consider it the bilgewater of popular myth. I view it as part of a larger machine in which right-wing conspiracy theorists enshrine old-fashioned ideas about gender difference through pop-culture vehicles like John Gray and Leonard Sax. Even the paranormal radio programme CoasttoCoastAM invites John Gray as a regular guest, but not people who disagree with him.

The notion that male and female brains are fundamentally different has been challenged by neuroscientist Gina Rippon, of Aston University in Birmingham, England. Rippon does not claim that male and female brains are the same—she claims that they are different because of environmental influences. In other words, she suggests, everything children learn, and everything they absorb from their youngest years, informs their concepts of gender. Isn’t that a pioneering concept? Cordelia Fine echoes the same ideas in her acclaimed book Delusions of GenderHowever, there are armchair theorists in every family who want to slap down anybody who rocks the uncomfortably comfortable boat.

At the core of Rippon’s argument is the concept of brain plasticity. She points out studies which show that the brains of London taxi-cab drivers changed after they acquired knowledge of the streets and landmarks of London. After an extended period of time, the cab drivers had created new neural networks to meet the demands of the environment. The point is that the brain is not just a ready-made piece of meat, but a tool to meet the needs of the user. Just as a Gina Rippon Brain Male Female Gender Sex Differencetaxi-cab driver moulds her brain to fit the streets of London, a young boy moulds his brain to suit the needs of an exacting stepfather. That stepfather might try to shut down dolls in a boy, or he might try to shut down cars in a girl.

It is important to note that criticisms of the gender binary do not preclude the fact of transgender identity. Just as any cisgender person identifies with one or another gender, so does a transgender person. Gender is a spectrum, and transgender people can claim any space a cisgender person does along this spectrum (or wagon-wheel/Venn diagram, as I like to think of it).

The point is that it is wrong to assign roles on the basis of gender identity. I understand that in sports we assign roles to traditionally feminine or masculine physiques–like football–but that is an exception. And besides, even then, don’t ‘women’ have a better sense of balance and a better track record of completing long-distance treks? So why do we judge ‘male’ abilities better than ‘female’ ones? All of that aside, we need to form a better standard for treating people on the basis of their gender. Because the fake idea of equality, that men are from Mars, and women are from Venus–without allowing women what men have–constitutes an insult to everybody’s intelligence.

Advertisements




Women Who Like Gay Porn

8 04 2012

Surprise! No, not really. It’s quite common-sensical, actually–a lot of women like to watch pornography. You might think this strange, assuming either that pornography objectifies women, or that women are sexless emotional angels, but in fact you’d be wrong. It turns out a lot of the pornography women like to watch is gay. This actually makes sense for several reasons, and it seems to corroborate research on female lust, voyeurism, and promiscuity.

The first reason it makes sense for women to like watching gay pornography is pretty intuitive. Just as straight men are sexually attracted to women, straight women are sexually attracted to men. Hence, just as straight men like watching lesbian pornography, straight women like watching gay pornography. Now people will try to break up this neat little analysis by screaming, ‘But women are less visual than men! Research ‘n’ stuff says so!’ This is basically what Tracy Clark-Flory says in her sex column at Salon in which she responds to a woman experiencing a ridiculously unnecessary tug-o’-war between her ‘feminine’ prudery and her lust for man-on-man action: ‘It’s true that research has found men to be more visual’ concedes the columnist in a tone of tired surrender. Sigh. The all-powerful spell of biologically determined sex difference prevails once again: ‘Men are like this! Women are like that! It’s in the genes! No nuance required! John Gray! Venus! Mars! Easy as cake and commercial as shit! Tehehehe!’ But there are two problems with this: Clark-Flory didn’t even direct the reader to a name connected with the research she ‘cited’ (the curse of popular publishing), and pornography isn’t just about vision anyway; it’s about hearing and other senses, too. So, even if the research proved men to be more visual than women, women might still derive other sensory pleasure from pornography, or it might simply provoke their imagination. The point is that straight women are attracted to beautiful men by way of many senses, and beautiful men are a dime a dozen in gay pornography, hence it makes sense for women to enjoy it–despite the mountains of shame that may weigh on their conscience due to age-old prescriptions on women’s  desires.

The second reason it makes sense for women to like gay pornography is that it doesn’t involve sexual exploitation of females. We all know the formula: some ugly man slams a woman’s head into the cushion of a sofa inside some gross, overlighted Hollywood McMansion while she squeals like a stuck pig and rubs the nipples of her voluminous breasts with her French manicure.  The man’s looks don’t matter, because he is the agent, while she is the screaming lump of gorgeous, glistening flesh to be used. It’s obviously male-centred and male-dominated. It almost feels like rape. Gay male pornography doesn’t have this. It involves a man penetrating another man, so there is no man dominating and objectifying a woman. Some gay pornography does involve objectification, but there seems to be a mutual respect and understanding rather than a real-life power division. This isn’t necessarily so for straight pornography, which can conjure up troubling images and memories for many women. But straight sex shouldn’t be the way it is portrayed in pornography–there is no reason why a man and woman should not have mutually respectful, understanding, and loving sex. That’s what should be depicted in straight pornography. Until that day comes, though, women will like gay pornography. Heck, they might still like it afterward, simply because they like watching gorgeous men having sex.

The third reason it makes sense for women to like gay male pornography is that it lacks a storyline. This is curious and much less intuitive. In his blog Straightguise, openly gay clinical sexologist Joe Kort, PhD, cites an article by Elizabeth F. Stewart in In Family magazine called ‘Hot Man On Man Action (And the Lesbians Who Love Watching It)’. Kort agrees with Stewart that lesbians enjoy gay pornography for its raw nature and de-emphasis on background and storyline, but he adds that straight women may enjoy gay pornography for this reason, too. But women are supposed to like storylines, right? Wrong, according to Kort. Kort cites Stewart as saying in her article that ‘It is a myth that all women–lesbian or straight–want a storyline and emotional content in porn.’ He, too, mentions that women might enjoy gay male pornography because of the balance of power as well as the obviously real orgasm (often faked by women in straight pornography). Obviously it isn’t scientifically conclusive, but Kort’s suggestion that women like gay male pornography for its lack of a storyline, and for its mutual, egalitarian rawness, deserves a great deal of further exploration, because it totally defies the assumption that women are overwhelmingly sexless and emotional creatures. (But, then, a lot of the best gay male pornography is highly emotional and romantic, and many gay men will attest to this, citing some of the highest-quality specimens of film portraying men in love.)

But why do lesbians like gay male pornography? Because some of them do! This was surprising to me. It’s anecdotal, but I worked with a lesbian at a theatre in Vancouver, and when I asked her about this, she nodded, “Yes, it’s true.” We already know one reason, it seems: as Stewart noted, some lesbians like the rough, anonymous nature of gay male pornography. I can only speculate about the other reasons: so-called ‘lesbian’ pornography is fake, degrading rubbish made by straight men for straight men (it says a lot when lesbian pornography is so off-putting as to turn lesbians on to gay men poking each other’s anuses); lesbians may derive a cerebral pleasure watching men do each other instead of women; and you don’t have to be attracted to somebody’s sex to be attracted to what they’re doing and the way they’re doing it. This last point is important. You can be turned on by what other people do without being attracted to their biological sex per se. So, that is perfectly good reason for lesbians to like gay male pornography, especially when women are so poorly portrayed in the industry.

I should mention income disparities in pornography. Defenders of straight pornography will often argue that the industry isn’t unfair towards women, because the women, being the objects of desire, actually earn more money than men. But this doesn’t necessarily give women an economic advantage over men in the industry. For who is the producer and the director? Probably a man, and that man probably earns more than any of the female models. So even then men might have an economic advantage over women in the industry. Besides, the cost of pornography is not just economic–it is also social and psychological, given the image of women it peddles to the male masses. No wonder a lot of women choose gay over straight pornography.

One last point should be made: research doesn’t necessarily support the assumption that women are more monogamous or less libidinous than men. Self-surveys do not actually reveal how people feel, or what they actually do. The media tend innacurately to portray men as more promiscuous than women when in fact women reveal a similar level of sexual desire when interviewed privately and discreetly, as Rosalind Barnett and Caryl Rivers explain in Same Difference: How Gender Myths Are Hurting Our Relationships, Our Children, and Our Jobs (pp. 58-9). We get a more honest picture if we look at our closely-related simian cousins. While Darwin observed female chimpanzees’ sexual swellings, he failed to notice the “12-day period around a chimpanzee’s maximum tumescence, when she typically mates about one to four times an hour with thirteen or more partners”, according to Barnett and Rivers, quoting Sarah Blaffer Hrdy (p. 53). In fact, there might even be reason for women to be even more promiscuous than men, or at least for men to be more loyal to women than previously believed. As Barnett and Rivers note (pp. 61-3), human females don’t go into oestrus, so human males don’t know when the females are fertile. It could be two or three days out of the month, but he doesn’t know which days these are. Hence, to ensure he successfully spreads his genes, it makes sense for the male to have sex as often as possible with the same female, not with many other females, since he might be killed or injured by their mates. Barnett and Rivers explain this increasingly accepted paradigm even further in their book, which is very much worth reading. What we can say based on these observations is that women like sex, and sex with a lot of different men, a lot more than we might wish to believe given our predilection for safe and secure sex roles.

To summarise, a lot of women like gay pornography, because they’re sexually attracted to men (if they’re straight), gay pornography doesn’t exploit women, it lacks a storyline (which women don’t necessarily crave), and lesbians dislike the degrading, fake portrayal of women in straight pornography (while taking pleasure in the sex acts of people despite their gender). We ultimately get a picture of women’s true desires, which is extremely transgressive. Pornography has been bad for both men and women, but it could be good for both. The point is that women liking gay porn liberates both sexes. It lets men enjoy the role of the sexual giver for once, and women, the role of the sexual agent, for, in the end, a black-and-white power-division isn’t healthy–a balance is.





A Young Feminist Decries the “Pink Stuff”

28 12 2011

A very serendipitous gift was bestowed on me on Christmas Day: a video of a little girl railing against gender stereotypes inside a toy store. I unwrapped a present, a book called Same Difference: How Gender Myths Are Hurting Our Relationships, Our Children, and Our Jobs (given me by my wonderfully open and progressive mother), and showed everybody the book, announcing the title for all to hear and accepting family photographs of myself, of course, with the cherished tome in hand. Noting my interest in the topic of gender theory, my elder brother showed me the video, which featured a girl named Riley critiquing the use of colour-coded gender stereotypes in marketing. This girl must have an IQ of 140, or if she doesn’t, she will when she grows up. She is precocious:

I love her! She’s like Lisa Simpson, and Lisa Simpson is like me. Watch this clip of Lisa Simpson, when she was me in, like, 1985 when I was seven years old:

Riley is a real-life version of Lisa—and me! Just like me at her age, she doesn’t buy into the marketing bullshit, and she makes no effort to hide her disgust with the crass commercialization of sex roles. It’s like she’s saying, “this stupid pink shit is fucked up, and it makes me want to vomit!” But, of course, she is a five year-old girl, so she doesn’t say that. What struck me as amazing was her reasoning abilities. She was able to create this abstract symmetry between what girls like and what boys like: “Some girls like superheroes, some girls like princesses; some boys like superheroes, some boys like princesses”. This is pretty sophisticated thinking for a five-or-six year-old.

Most amazing of all, I think, was this little girl’s ability to cut like a laser through the smoke and mirrors of the marketing industry and exclaim that “the companies who make these try to trick the girls into buying the pink stuff instead of stuff that boys want”. So now little Riley has not only identified the unfairness of pressuring girls into buying princesses and pressuring boys into buying superheroes, but she has pinpointed the commercial mechanism which exploits these gender stereotypes to achieve a profit. I’m sorry, but that is a brilliant observation for a child so small.

It’s interesting to note the way in which the father relates to his daughter in this video. The father seems to insist that boys can have pink if they want, but the daughter seems to insist that, while this is technically so, girls are still pressured into wanting the pink princess crap while the boys are pressured into wanting the blue superhero crap. And, if we think about it, that’s true. Even if our children technically can buy cross-gender toys, they are very strongly admonished against doing so. There are social consequences to it, and little Riley is struggling in the midst of this gender fracas. At the same time, I commend Riley’s father for being a true father and taking the time to nurture his child by listening to her words, acknowledging her wisdom, and taking her to the toy store himself in the first place. Not many fathers would do even that much.

This reminds me of my childhood, which was raped away by the horrid spectre of a stepfather who hated women, black people, and gay people. Until 1986, when I turned 8, I was allowed to play with “girl stuff” as much as I wanted—both my parents were mild, good-natured, common-sensical people, if a bit religious and conservative—but once my mother divorced my father and married this odious troll from the American south, everything changed. She had to try to accommodate his stupid scruples, which included the immediate eviction of any gynaecoid play-thing. Suddenly, as boys, we weren’t allowed to play with anything that resembled women (or what women were thought to be). We were allowed to watch She-Ra: Princess of Power, but we were no longer allowed to play with the action figures themselves:

I thought that She-Ra was hot! And by hot I don’t mean sexually exploitable; I mean sexually confident. This woman was a sexual agent. She was in control, and for that reason she was admirable. But for some stupid reason, my stepfather hated the idea of his stepsons watching cartoons of women dodging lasers and throwing men over their shoulders. He hated the idea of boys liking “girl things”, and, on top of that, the idea that those “girl things” involved girls who wielded power. But every faggot loves that shit. It was all just too much of a mindfuck for his dessicated brain to handle. This is the type of gender-stupidity that I think little Riley is railing against in her father’s video.

Little Riley is an inspiration. She gives us a lesson. She is a tiny girl who helps us remember how both girls and boys can be hurt by rigid gender roles. Parents should not tell their daughters that they should like only princesses and pink stuff, and they should not tell their sons that they should like only superheroes and blue stuff. Because, even at an age as young as Riley’s, the stupidity and oppressiveness of these roles are apparent. And if you want to play the biological determinist card, I entreat you to read Delusions of Gender: How Our Minds, Society, and Neurosexism Create Difference, by Cordelia Fine (who exposes the very recent, very cultural origin of the pink/blue phenomenon in her book). Reading that might make you think twice about how you treat your children. It’s all about what actually works for us as people who have to adapt to the demands of a modern world. It’s always been about that. Nothing else.





How I Outsmarted a Sexist Psychology Professor

14 12 2011

If there’s one thing I’ve learned getting to know university professors, it’s that pride is alive and well in academia, despite many claims to the contrary. I always expected such persons to be paragons of fairness and objectivity, but it turns out that they, too, harbour secret prejudices of their own—and sexism is no exception to this rule. I did, however, have the opportunity to turn the tables on one such individual, who thought he knew what he was talking about, but didn’t. Knowing at the outset that his facts were wrong, I graciously burdened myself with the task of correcting him on his assumptions on a topic which often goes unexamined—sexism in language.

(By the way, I must apologise to Nobel Prize-winning economist Leonid Hurwicz for using a photograph of him at the beginning of this article. I’m sure he isn’t a sexist old fogey; it’s just that he really looks like one! But he’s dead now anyway.)

Now, my friend is no dolt—he’s a professor of psychology at an eminent Canadian university—but he’s also an eccentric. He hails from Romania, loves opera and English literature, and pines for the days of the old British Empire, which, in relative terms, imposed a much gentler form of imperialism on its colonial subjects, or so he would say. “The British had an ideal behind their imperial mission–-to teach and to elevate benighted peoples”, is something he would say, “and they carried out this mission much more humanely than the Dutch, French, Spanish, or other European colonial powers.” Anyway, he sounds rather like Dracula and smokes like a chimney. And he’s gay. So he’s like a gay, chain-smoking Dracula. He comes across as sophisticated and quaintly nostalgic, but he has some rather ugly opinions—for they are certainly not facts—about feminists.

One of these opinions is that feminists don’t know what they’re talking about. You see, my friend once encountered a group of women in his milieu who complained that the word manhole was sexist because it contained the word man, but not woman. But, he argued, feminists shouldn’t be complaining that the word manhole is sexist, because man derives from the Latin word manus, which means hand”, not “adult male human being”. So the feminists are just being angry, stupid women, he suggested.

Well, that’s just plain bullshit, as I soon showed him. It is what in diachronic linguistics (historical linguistics) we call “folk etymology”: derivation of a word from a false, popular, made-up origin. Anyway, what follows is the general sequence of exchanges we made, in which I disprove his argument and prove its irrational, sexist underpinnings. It is not to be taken verbatim; the quotations are actually paraphrases, not direct discourse, but they accurately reflect the logic behind the points made. And to make a distinction between speakers, I will refer to my friend as simply “Dracula”. Now be patient and closely follow the line of argument to see how I arrive at my conclusion.

“These feminists shouldn’t be complaining that the word manhole is sexist”, said Dracula. “It is not, because the man in manhole comes from the Latin word manus, which means ‘hand’, not ‘adult male human being’. It refers to people who labour with the hands.”

“But the feminists aren’t incorrect to call manhole sexist”, said I, “because the man in manhole doesn’t come from manus; it comes from the Old English word man, which does mean ‘adult male human being’ in our present-day usage. So, yes, the feminists do have reason to complain that words like manhole are sexist.”

“Brandon”, cooed Dracula in a thick yet articulate Romanian accent, “if you want to show that the word man doesn’t mean manus, you have to show that the English didn’t borrow man from Latin.”

“They didn’t.”

“But the Romans conquered the Anglo-Saxons, and conquered peoples borrow words from their conquerors. Hence, the Anglo-Saxons must have borrowed the word man from manus, the Latin word for ‘hand’.”

“That is incorrect. The Romans didn’t conquer the Anglo-Saxons; the Anglo-Saxons settled Britain after Rome left. The Roman conquest of Britain began in 43 under Claudius. The people they conquered were Celtic, not Germanic. After a series of Anglo-Saxon and Irish raids, the Romans abandoned Britain in 410 to concentrate their legions on Rome in response to a massive siege there by the Visigoths, who attacked the city under the leadership of Alaric. It was only then that the Germanics had free rein to settle Britain en masse, and even then they only did so several decades later, beginning in 449, under Hengest and Horsa of the Jutes. This means that the Anglo-Saxons [the Germanic tribes in Britain] couldn’t have borrowed man from a ruling Roman elite. The Romans had left before the Anglo-Saxons could borrow anything from them. So, no, the feminists aren’t wrong about the etymology of man.”

“But, Brandon”, purred Dracula affectionately, “The Celts and the Germanics are the same people with the same language group, so when you say that the Romans conquered the Celts, you say that the Romans conquered the Germanics, too. Thus there was still a Germanic people borrowing the word man from the conquering Romans.”

“That’s just plain wrong”, said I, patiently. “The Celts and Germanics are two totally different peoples with two totally different language groups. Look at any Proto-Indo-European Language Family tree. Italic (from which Latin is derived), Germanic (from which Old English is derived), and Celtic (from which Welsh and Irish are derived) are linguistic sisters. Germanic is no more closely related to Celtic than it is to Latin itself, the language you incorrectly purported as the donor language to the Germanics. They’re all equally distinct. The Celts spoke Celtic languages when the Romans arrived, and the Anglo-Saxons spoke Germanic languages after the Romans left. So, no, there was not a Germanic people borrowing the word man from the conquering Romans, and, yes, the feminists are correct in analyzing man as meaning a type of ‘person’, and not ‘hand’.”

To be honest, I was thinking to myself, “Girl, you’ve got your chronology backwards.”

“Besides”, I continued, “words aren’t borrowed just because they come from a conquering culture; they’re borrowed because they represent something special, hence prestigious, about the conquering culture. The English didn’t borrow the word ‘chicken’ or ‘goose’ from the invading French, because chickens and geese were common to the English; poor English people ate fowl, too. But they did borrow the words for pork, beef, and venison from the French [cf. French porc, boeuf, venaison], because these words respresented something special, hence prestigious, about the invading culture. Only the invading French could afford to eat these choice meats. However, ‘man’ was a concept common to both the invading French and the English, just like ‘finger’ or ‘hair’, so the English didn’t bother borrowing this word from the French. So, again, no, man wasn’t borrowed from an invading culture, and the feminists are right about its etymology.”

Here Dracula sat for a moment, truly puzzled, then drew a copy of Roget’s Dictionary [Please, really? At least obtain a fresh copy of the Oxford English Dictionary] from his mammoth, heaving bookshelf, breaking it open on his dining table next to a glass of rosé and a thick stack of fresh cigarettes. Scanning the pages intently between puffs of smoke, he told me he would find out once and for all the etymological root of man, and how it proved that the feminists didn’t know what they were talking about. Ultimately, though, all he found was a derivation which stated that the origin of man was OE, or Old English. Not Latin.

“Drat!” he seemed to be thinking behind his cigarette, his brow furrowed in deep cogitation. Even then he was wrong, and the feminists were right. And so he slowly slouched back in his chair and puffed on his cigarette, still staring at the page in the dictionary, whilst I politely summarized my argument against him. We eventually drifted off into other topics of conversation, but I think we both left with an understanding that his analysis of the feminists he encountered, and perhaps women in general, was wrong. If this one person can be so deliberately remiss about sexism in language, just tally up all the other culprits. I think that what we’re seeing here is a form of academic hubris which seeks comfort inside its own stubborn, old-fashioned shell, but which hurts girls and boys in the real world of today by promulgating snobbish, stupid myths about women.





Fast Company on Female Infanticide: “Don’t Kill Girls! They’ll Cook and Clean For You!”

27 11 2011

Many cultures around the world are suffering from an undersupply of women, since many people prefer baby boys to baby girls. In response, the business magazine Fast Company has launched an advertising campaign aimed at swaying consumers to combat the world’s skewed gender ratio. This is a noble cause, but the problem is that the magazine goes about correcting this problem in the worst way possible—by promoting damaging stereotypes about women. Basically, the campaign argues, we need to make more girls because girls are intrinsically nicer than boys and they’ll cook and clean for you!

I read about Fast Company’s campaign on Aubrey Cohen’s blog at the Seattle Post-Intelligencer. Initially I thought, “Oh, this is great. A business magazine is helping raise awareness about female infanticide, gender-selective abortion, and all of the other practices which are reducing the world’s female populace.” Because we shouldn’t be killing or preventing life based on sex, of course. By the time I had finished reading the article, though, I was thinking to myself, “Christ on a cock. You’ve got to be kidding me. They’re basically saying that we should be increasing the global female population because girls are intrinsically nicer than boys, and boys are fuck-tards.” Below is the blog article I read:

Ads Make the Case for Girls

Parents around the world, including most U.S. dads, still prefer sons. So the folks at Fast Company magazine decided to attack the issue with advertising.

In the age of ultrasound, it’s an issue with serious repercussions. Chinese parents give birth to 120 boys for every 100 girls, while their Indian counterparts have 109 boys for every 100 girls, compared with a natural balance of 105 to 100, Fast Company noted.

That consumer preference turns into disaster when repeated across a society. Unnatural [s]election does a frightening, thorough job of documenting the consequences for countries full of men: sex trafficking in Albania, mail-order brides in Vietnam, crime in “bachelor towns” in rural China. The future portends aging populations short of nurses and teachers

Ad campaigns have been enormously successful in promoting seatbelt use and stigmatizing drunk driving, the magazine noted. “That’s why, as a thought experiment, Fast Company asked some top advertising, marketing, branding, and digital agencies to make the case for baby girls in the language of the global consumer — a challenge they took very seriously.”

The ads use the requisite flashy graphics and clever imagery to note, among other things, that women tend to make better leaders, be more compassionate and live longer, while “boys are 76 percent more likely to set something you love on fire.”

I have exactly what I wanted: one of each. And, while my son has never set anything on fire, he does start bouncing uncontrollably by the end of the day if he doesn’t get a chance to run around.

Wow. Really??

We need more girls because they’re nicer than boys? Really?

When I read the last bit, I thought to myself, “Aw, how sweet. Cohen ends with a sentimental anecdote about how his daughter can stay still longer than his son.” Unfortunately for him, this doesn’t prove that girls in general can stay still longer than boys. In actuality, increased exercise is actually positively correlated with better learning outcomes for both boys and girls. Contrary to the single-sex education fad taking the world by storm like some early 1980s hairstyle, girls need to move around too in order to learn well. They’re not submissive little princesses for you to talk at.

But the whole article is chock-full of simplistic, sentimental assumptions about sex differences, including the Fast Company quotation implying women’s teaching and nursing capabilities, which Cohen affirms with his own anecdote about his well-behaved daughter and his unruly son, a little boy plagued with the curse of a male neuroendocrinological system. (Oh, and isn’t it just so cute! He can’t help himself!)  Like the writers at Fast Company, he takes it for granted that women are better equipped to be nurses and teachers, because they are more nurturing. But what’s the proof? He provides none. It’s just a sweet, sentimental blog entry purporting to espouse a common-sensical truth. Yet Cordelia Fine adroitly overturns the hypothesis that women are intrinsically more nurturing than men in the first section of her rigorously researched tome Delusions of Gender: How Our Minds, Society, and Neurosexism Create Difference. The science cited to prove this claim, she shows, is basically junk, and we need to stop cowtowing to our sloppy, self-serving sentiments.

When we look at the above, what we see is a form of paternalism: the author(s) seek to nurture an environment which “cherishes” women while placing them in traditional roles of servitude: the cook, the diaper-washer, the little angel in the house. For people like Cohen (and I don’t presume that his intentions stretch this far, although he reminds me of many whose intentions do), the global undersupply of females is bad not because women are being killed off, but because “nicer” people are being killed off, and nicer people are women. But we shouldn’t be combatting “female undersupply” because girls are “nicer” than boys; we should be combatting it because girls are being killed off simply for being girls, whatever they may be. If we’re short of females, it isn’t that we’re killing off “nice people”; it’s that we’re killing off people we view as inferior because they have vaginas.

The whole assumption that we’re killing off the “nice, female” population, and not just the “female” population is, as noted above, rooted in the idea that females are the “nice” ones. But maybe what we should be doing is two things: fighting against female infanticide, etc., on one hand, and training men to be more nurturing on the other. At some point, men will have to pick up the slack and assume responsibility for some of the traditionally feminine jobs, like nursing and teaching. We should be fighting against female-related deaths because it is murderous and gender-discriminatory, and we should be training males to be nurturing anyway. We should, in short, be fighting against the disproportionately low female population because it threatens females for being female, not because it threatens intrinsically “better” human beings.

That said, I implore you to read this blog article, which deals intimately with female infanticide in a way I cannot: http://viswanathanar.wordpress.com/ It is written in a local dialect, but most English-speakers should get the gist. It’s actually quite poignant once you’ve put the pieces together. In these places, women are merely striving for survival, let alone the rights we enjoy in Western cultures. We should keep things in perspective and place them in priority.

What do you think?





Are We Really “Born This Way”?

11 11 2011

I’m sick of Lady Gerber, but I have to write about her because of this song she wrote about being born with immutable sex characteristics. The danger is in how she implies that these characteristics are unchangeable.

Upon its release, Lady Gerber’s dance hit “Born This Way” instantly became a brazen vindication of homosexuality’s biological basis. The LGBTQ community revelled in the message that homosexuality was immutable and therefore deserved society’s approval. The problem, though, is that the song’s message is founded on the precepts of biological determinism, a philosophy which reinforces the social inequities that the LGBTQ community and other minorities are struggling to eliminate. In other words, the song’s message relies on a socially damaging cop-out about human nature. Perhaps what we need to do is take a fresh approach to gay and lesbian apologetics by critiquing biological determinism for the way in which it disenfranchises us, because it doesn’t necessarily liberate us.

Essentially, biological determinism states that people are born with certain immutable biological characteristics, and that these characteristics help explain the social inequities we see in society. By contrast, social determinism posits that the behaviour of the individual is determined by social mores and institutions. Since they are both forms of determinism, biological and social determinism are the opposite of free will, a philosophy which states that human beings ultimately possess agency and volition over their actions. Finally, compatibilism states that free will and determinism are not incompatible, and that both work together to influence the behaviour of the individual. And then there is epigenetics, which is relevant but lies outside the scope of this article.

One might think that, ostensibly, biological determinism would serve gays and lesbians, because it transfers responsibility for homosexual behaviour from the person to the person’s physiology, thereby exonerating that person of any claims of moral turpitude. According to this view, if homosexuality is biologically predetermined, gays and lesbians are not sinning against God, because they are blameless. A person’s same-sex affection is driven by the neurochemistry of his or her brain, and it is unfair to blame a person for neurobiological processes they cannot control, hence it is unfair to blame a person for his or her same-sex affection. In short, the idea is, “You can’t blame a person for something they can’t control.”

It seems like a triumphant final “hurrah” in defense of homosexuality, but is it really a good philosophy for human beings in general? Maybe not.

Using biological determinism as an excuse for our behaviour might inadvertently hamper efforts at achieving gender equity. The biological determinist model posits that boys are inherently more aggressive, lustful, and dominating than girls, and girls, more passive, emotional, and nurturing than boys, because of some genetically-influenced cocktail of hormones which shaped their brains in the womb. But is this philosophy scientifically sound, and does it serve boys and girls? As Cordelia Fine points out in her book Delusions of Gender: How Our Minds, Society, and Neurosexism Create Difference, testosterone does seem to determine which set of genitals a baby will develop, but it does not necessarily determine which toys children like to play with, let alone which types of careers they wish to pursue later in life. She also shows in the first section of the book that the scientific attempt to prove that girls are more empathetic than boys is implausible. Fine shows again and again that the “neuroscience” of hardwired sex differences use to justify gender inequity is methodologically flawed, misinterpreted, or simply nonexistent.

If we think about it, we can see the slippery slope of excuses which might be used if we embrace biologically determined sex inequity: for example, when a man rapes a woman, it isn’t really his fault, because he was being controlled by his testosterone levels. In effect, rapists get off the hook because “boys will be boys”, and girls like to please. In other words, men get to violate women because that is what it means to be a man, and women should just lie back and think of England. But biological impulse does not excuse rape, because rape hurts people. I know. Novel concept. If you’re impelled to rape, you deserve to be sequestered, medicated, and treated psychiatrically, not excused because of your testosterone levels. And if you continue to try to rape, a stable of women martial artists should be set on your ass to put you in your place, bitch.

But bio-determinism is dehumanizing for another important reason: empathy is something that defines us as human beings (or as mammals at least), and we need as much of it as we can get, but bio-determinism posits that boys are inherently less empathetic than girls, so, essentially, what it is suggesting is that half of the human race should be crueller than the other half. This is absurd if our goal is to encourage the greatest degree of empathy possible in everybody, male or female. If empathy is so valuable, why are we making exceptions for it? That’s just schizophrenic–it’s shooting ourselves in the foot. Does the LGBTQ community really want to endorse such ridiculously irrational self-limitation? I hope not.

Bio-determinism could even be used to justify racism. As bio-determinists, we might argue that black people are inherently more violent than white people in order to explain the disproportionately high number of black people in American prisons. We might also invoke bio-determinism to explain the higher mortality rate of black people, and why they need this-or-that medicine (the commercialisation of race for the purpose of lining the pockets of drug companies). This racialisation of social ills is roundly criticised by Dorothy Parker in her book Fatal Invention: How Science, Politics, and Big Business Re-Create Race in the Twenty-First Century. When we embrace bio-deterministic explanations for racial inequity in health and crime rates, we are automatically enabling such inequity to persist. Clearly, promoting the assumption that ill-health and violent tendencies are in the nature of dark-skinned people is detrimental to both dark-skinned and light-skinned people, so we should stop making excuses and figure out the larger reasons why dark-skinned people tend to crowd our prisons and hospitals. For this reason, the LGBTQ community might wish to be cautious about using bio-determinism as an explanation for behaviour.

Ironically, the “Born This Way” maxim might not just hurt women and racial minorities—it might actually end up hurting the LGBTQ community itself. Does it really matter whether or not something is natural? By using biological innateness to justify their desires, gays and lesbians are simply giving power to the oppressor, because they are sort of implying that they “can’t help doing something that might indeed actually be wrong”, as if it’s some uncontrollable disease. In other words, they’re suggesting, homosexuality isn’t OK because it makes somebody happy; it is OK simply because it can’t be helped. It’s kind of like saying that freckles are OK because they’re natural, not because they make somebody happy. Of course freckles aren’t OK just because they’re natural; they’re OK because they make somebody happy.  Similarly, homosexuality isn’t OK just because it’s natural; it is OK because it makes somebody happy.

What is taking place here is an “appeal to nature” fallacy, which states that a thing is good because it is natural, and bad because it is unnatural. But a thing is not good because it is natural, or bad because it is unnatural; it is good because it creates pleasure and happiness, and bad because it prevents pleasure and happiness. Clearly, rape and murder are part of human nature, but nobody in their right mind says that these things are good. Conversely, aeroplanes are unnatural, but nobody goes around protesting against aeroplanes because they’re bad. So, what gays and lesbians should be doing is saying, “Even if homosexuality weren’t natural, that doesn’t make it wrong. It is right because it makes people happy. It is also your choice to be a Christian, and that’s a man-made decision, but I don’t discriminate against you because of that.” Thus, to deny power to the oppressor, the LGBTQ community should focus on critiquing the appeal to nature fallacy, not affirming it.

As we can see, Lady Gerber’s widely adored anthem ostensibly vindicates same-sex desire, but in many ways it actually reinforces damaging social inequities for women and racial minorities, as well as LGBTQ people themselves. It hurts almost everyone. Certainly, biology plays a part in who we are as human beings, but it does not necessarily define who we are in a distinct linear fashion from womb to adulthood. Absolute biological determinism, like social determinism, seems a little implausible, so perhaps we should consider paying more heed to compatibilism–the philosophy that allows for a complex interaction between the mind, the body, and society. We might even argue that we have more free will, more agency and autonomy, than we give ourselves credit for. Maybe we weren’t strictly “born this way” after all, and maybe there’s a bigger “socio-biological” picture to why we do what we do, but that doesn’t make homosexuality wrong any more than it makes, say, Christianity wrong. Maybe what we should be doing is defending minority sexual identities for their own sake, not for their basis in biology.

Of course, at the end of the day, it just so happens that there is a mounting heap of evidence defending at least the partial innateness of homosexuality, but, alas, it is exceedingly difficult to teach a religious fundamentalist new tricks, isn’t it?

Source:

The Muck of Ages





Sometimes It’s Hard To Be A Drag Queen

3 07 2011

I’ve always been preoccupied with gender theory, but I’ve never been able to distil the mechanism of homophobic sexism into as few words as RuPaul. She has such a down-to-earth, unpretentious, matter-of-fact style of stating things, and such a cutting perspicacity, that I simply had to write a blog entry on what she had to say about the way the world views feminine men. In a word, she slams patriarchy square in the jaw by exposing the way it reacts to drag. Patriarchy reacts negatively to drag and homosexuality because these are heteronormative, in the same way it reacts to feminists because they are heternormative, hence drag queens and gay people have something in common with feminists.

Let me start by explaining the way homophobia and sexism are related. Both homophobia and sexism are products of a patriarchal society. A patriarchal society is a society in which males dominate females through a strict set of biologically-justified sex roles. In this system, the man conquers the woman socially, legally, economically, and sexually in order to keep her as his own private incubator, so that the genes of other men don’t compete with his. (I know. How barbaric. Who would want to have those genes?) Obviously, if a man is not interested in sexually conquering a woman (and thus not interested in conquering her in any other way, insofar as sexual conquest is inextricably intertwined with other forms of conquest), he cannot fulfil his role of taming women and maintaining dominance. Well, gay men cannot fulfil this role, since they are not sexually attracted to women, therefore, in a way, they are traitors to the patriarchal cause of dominating women. In other words, gay people and feminists share a cause—the dismantling of traditional sex roles—hence both groups are scorned by the patriarchy for failing to preserve the patriarchy, which is essentially a sex-based hierarchy contrived by heterosexual males.

Besides, as a man, why would I want to control a woman? How could I live with myself, knowing the smug tyranny that has infected my soul? It is a repugnant pride in one’s own sex, a need to create an identity, to forge a sense of being in contrast with others. It is an act of the ego. How could I be comfortable with that? To be so arrogant towards half of the human population, I would have to be a truly ruthless, heartless person—or else extremely scared and insecure. Why would I want to be like that toward my fellow human? And straight men have no more reason to participate in this nonsense than gay men do, because it shouldn’t make a difference whether or not you want to put your penis in a vagina.

(Disclaimer: I love men and straight people, and most men are not like this, but most people who are like this probably are men. There is a difference between “most men do this” and “most people who do this are men”. Most men don’t rape, but most rapists are men.)

Now that I have shown how both gay men and feminists threaten and thereby stoke the wrath of patriarchy, let me give you RuPaul’s refreshingly concise and conciliatory spin on the topic. In a gay.com article, she attributed antagonism toward drag queens to patriarchal expectations: “In our culture, lesbians, because it’s a masculine culture and a patriarchal society, it’s okay for them to behave in a masculine way”, she says, “but it’s not okay for men to behave in a feminine way.  In fact, even among gay people, it’s looked down upon.  So, will there ever be a day where people won’t look down upon men who act feminine…I don’t think so. (Laughs).” I hope there will be, if only for the sake of all of those poor little sensitive intelligent boys who are savaged and reprimanded daily by their overbearing fathers for being too “girly”—whatever that’s supposed to be. But the point RuPaul makes is that patriarchy embraces masculine people because they fit the mould of what is considered ideal human behaviour, but reject feminine people because they do not fit this mould.

Let’s look closer at this point. Femininity is associated with nurturance, weakness, and submissiveness, whilst masculinity is associated with discipline, strength, and aggression. In patriarchy, masculinity, not femininity, is the prototype for human behaviour, because patriarchy values discipline, strength, and aggression over nurturance, weakness, and submissiveness. On top of this, women are associated with the feminine role, and men, with the masculine role. (Even if these roles do not accurately describe their respective sexes—what matters is that these roles are believed to describe their respective sexes, even when they actually don’t, because people can persecute others based on entirely fallacious assumptions). That women are associated with the feminine role automatically means that they are not the human prototype. When women assume the aggressive role, they are transgressing, and when men assume the submissive role, they are transgressing. Women must always be the “feminine” non-prototype, and men, the “masculine” prototype.

So, in a patriarchal society, in terms of power and respect it is easier to be a man, or to be like what a man is believed to be (even if he isn’t), because patriarchy values masculinity, and men are associated with this valued virtue. Well, drag queens are a slap in the face of this system. As RuPaul said, they toy with the ego and identity, which means they also toy with masculine identity, and this scares the living daylight out of people who take their identity seriously. It’s easy for a woman to wear a pair of pants, because she is exemplifying the supposed “masculine” role, but it is hard for a man to wear a dress, because he is exemplifying the supposed “feminine” role.

Ultimately this double standard is rooted in misogyny. Again, to be clear, this does not mean that women actually are feminine—it only means that they are expected, obligated, or perceived to be feminine, even though many of them are not. Many women don’t wear makeup, but they are treated as though it is their wont to do so. In other words, it is enough to believe that women are supposed to be feminine in order to persecute them accordingly. (Analogously, a person can be bullied for being gay even if they are actually straight.) Given this, any man who assumes a feminine role, which is reserved for women, is a “traitor” to his sex, for he is abandoning the masculine prototype for something feared and abhorred—the underprivileged opposite. It is precisely this irony that drag queens embody.

It is very important that drag queens mock ego and gender identity the way they do, because it forces people to confront their fears and surmount them. It also challenges traditional notions of what it means to be a man, and what it means to be a woman. RuPaul accomplishes this feat with particular panache—and she has the philosophical wit to justify it. We should also remember how gay men and feminists both suffer from patriarchy by challenging it—this is a reason to celebrate solidarity. Why is drag such a fundamental horror to us? Why does a man donning a dress and wearing lipstick scare people so much? Why are we so obsessed with preserving our identity, with focusing on who we are? Why not experiment a little? We are who we want to be. What in the world could a drag queen do to you and your cherished nuclear family? Teach them a lesson on reason, humour, common sense, and humanity? Watch re-runs of She-Ra: Princess of Power with them? Oh, I feel so sorry for you. Maybe you should take your spouse and your children to a drag show some time and undergo a very long-overdue paradigm shift. I don’t mind if you have to pull out a nipple to feed baby, either—I’m all for public breastfeeding. In fact, public nudity should be legalized. (It already is in Seattle.) See? I support everyone.