Mapping American Social Attitudes

28 03 2012

I’ve found maps fascinating ever since I was a wee lad. I remember getting a globe for my birthday in 1986 and an atlas for Christmas in 1991, and getting new maps and globes over the years to watch the changes in national boundaries. I was shitty at math but adored maps. Maps say so much in pictures  about people, politics, migratory patterns, industry, the environment, natural resources, social attitudes, and loads of other hot, steamy, bloggable stuff. Looking at different maps of the United States, we can see a stark divide in political and social attitudes about race, religion, gender, and sexual orientation. Here I want you to take a look at some maps of the U.S. to see where different attitudes are concentrated. It’s amazing to see the clear patterning of regional differences, which in turn shows us where we have our work cut out for us in terms of achieving social equity.

We can start this work by looking at the political attitudes, which frequently overlap with social ones. Consider the following maps of the 2008 U.S. presidential election. The first map shows states with red, Republican majorities, and those with blue, Democratic majorities; the second one shows this same information, but with a focus on population density.

As we can see, Republican voters were clustered in the south, the Great Plains, and the interior west, while Democratic voters were clustered in the northeast, Great Lakes, and west coast. As it so happens, the red areas also generally reflect sparsely populated areas, and the blue areas, more densely populated areas, revealing a correlation between cities and Democratic values.

But does the Republican-Democrat divide reflect something more than just urban versus rural? If we look at the following Gallup maps from 2011 and 2010, respectively, we get a better idea how conservatives and liberals are distributed across the country.

Not only are the northeast and northwest regions predominantly Democratic and urban, but they are also decidedly more liberal than the south and the midland. (The midland tends to be a grey area, as we shall see.) The ideological divide along geographical lines begins to deepen. Urbanity, Democratic politics, and liberalism begin to characterize the northeast and west coast while rurality, Republican politics, and conservatism begin to characterize the hinterland.

The regional difference comes into even sharper focus when we look at education and religiosity in America. Below is a 2009 Gallup map showing the most religious and most secular states in the country as well as a 2000 Census Bureau map showing educational attainment.

As the first map suggests, the south is much more religious than average, while Cascadia and New England are much more secular than average. The second map shows the inverse for education: the more secular areas tend to have better-educated people, and the more religious areas tend to have less-educated people, especially when we compare Washington state and Massachusetts with Mississippi. What this seems to show is that religiosity and lower educational attainment pattern together in the south, while secularism and higher educational attainment pattern together in New England and Cascadia (anchored by the cultural and educational centers of Boston and Seattle, respectively).

This ideological divide becomes particularly important when we look at the history of black civil rights in the United States. Consider these maps on slavery and anti-miscegenation laws:

It’s probably no surprise that the south consisted almost entirely of slave states, and the north and west almost entirely of free states and territories. Nor is it surprising that the map of anti-miscegenation laws so closely follows this pattern, with the south resisting the repeal of racist marriage laws until 1967, over one hundred years after slavery was abolished. The south wasn’t always overwhelmingly Republican, though: the region was full of “Dixiecrats” when the liberal Democrat and conservative Republican binary was not as stark as it is today.

But this general pattern of a blue, liberal region wrapping around a red, conservative hinterland doesn’t end with race; it also shows up in opinions about women, women’s rights, and sex differences, as illustrated in the following maps of women’s suffrage laws and attitudes about abortion.

In the suffrage laws map, the divide between a conservative south and a liberal north and west is slightly blurred. Large parts of the northeast joined with the south in resistance to suffrage, but vast parts of the west and northwest remained progressive on this issue, in stark contrast with the south. The north-south binary reappears, however, in the 2006 abortion map, which shows a northeast and west coast far friendlier toward reproductive rights than the south.

The south’s apparent concern for unborn babies seems incompatible with its poor record on child welfare. We see another stark regional difference looking at maps of state-by-state child poverty rates and overall child welfare across the United States.

On the 2008 child welfare map, children are better off in the lighter-shaded areas, which include Washington state, Utah, the Upper Midwest, and New England, but they are worse off in the south–the same part of the country where women’s rights, black civil rights, and post-secondary educational attainment tend to lag behind, and where religiosity tends to flourish. A very similar pattern holds for child poverty rates, with a dark band of impoverished children in the south and a lighter strip of well-off children in the west, north, and northeast.

No discussion of American social attitudes would be complete without mention of gay rights, which seems to be the social justice zeitgeist of our time. It’s everywhere in the news, at least in the United States, where everything is controversial. Once again, the general pattern we have been seeing holds true when we look at the maps below showing the advance of gay rights in the United States.

The first map shows the northeast, Midwest, and west coast taking the lead in knocking down old laws banning sodomy between consenting adults in the privacy of their own homes. Most of the south (as well as Mormon country) had to be forced by a 2003 Supreme Court ruling to catch up with the rest of the country. And, in typical fashion, the northeast, Midwest (Iowa), and northwest (Washington state) shine bright blue as the beacons in the gay marriage movement, while the south and Great Plains are steeped in a mostly dark blood red. We must take care not to lump the entire south into the category of “retrogressive”, however: one former slave state–Maryland–is now a gay marriage state. Now, that’s a remarkable transformation. How many states can say that they used to have slaves, but they will soon have legally married gay couples if all goes according to plan?

Certainly, looking at a few maps gives only a rough depiction of social attitudes in America, and much more investigation is required to yield a truly refined and nuanced portrait of the issue, but we can still get a general idea where American attitudes lie with respect to the rights of women, minorities, children, poor people, etc., by looking at maps. Cascadia and New England generally represent more liberal, educated, healthy people while the south generally represents the opposite. We can use this kind of knowledge to focus our efforts on helping those who have been targeted for oppression. It isn’t about judging ignorant rubes–it’s about demonstrating compassion for the underprivileged. With further research, and with the facts in mind, we can reach out to disenfranchised minorities, abused children, poor people who don’t have money for rent, young pregnant women with no access to reproductive health-care, bullied gay youth with nowhere to go, and the lonely, ostracised atheist or Muslim, with the goal of creating equity for all. This is the purpose of looking at social attitudes in America.

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The “Plug-in-Socket” Paradigm: How Homophobia Overlaps with Sexism

3 03 2012

Homophobia, it turns out, has its roots in good, old-fashioned sexism, and I’ll tell you why. On February 6th, Washington state residents Jennifer Morris and Allison Vance, a 13-year-old, testified against gay marriage before the Washington State House Judiciary Committee. Their argument was basically that gay marriage is wrong because men and women complement one another. The state Legislature didn’t buy their argument, however, as Washington state legalised gay marriage on 13 February, the day before Valentine’s Day. (The Seattle bars were rife with exuberant homosexuals that night.) Still, it is important to deconstruct Morris and Vance’s argument, expose its fallacies, and show how they are motivated by sex stereotypes.

The arguments of people like Morris and Vance are usually put in rather crude, simplistic terms. Lacking a grasp on nuance, they tend to compare marriage with things that involve inserting one object into another in order to make more “stuff”, or to produce something tangible. Consider the analogy Morris draws between copulation and buildings, which the Seattle alternative weekly newspaper The Stranger reported on in its official blog, Slog:

Today my main message is that specific tools are for specific purposes…. If you were going to build a skyscraper, you would not be putting bolts with bolts and nuts with nuts, because the structure wouldn’t go up. And if it did it would probably fall apart, probably destroying many lives…. I feel very demeaned by the fact that roles don’t seem to matter.

Nuts with nuts. Such prurient imagery. According to Morris, sex is about creating people, not pleasure—despite the fact that the world is verging on 7 billion. Morris seems to care more about the tribal Bronze Age ideal of propogation than the twenty-first-century ideal of sustainability. The notion is that sex is about breeding as much as possible, despite the stress this may place on the environment, and ultimately on people. Echoing Morris, Vance says that trying to make a same-sex-headed family work is “like trying to walk with two left shoes.” She also says that “[i]n order to walk properly, you must wear one left shoe and one right shoe”. In other words,the only proper sexual union is that between a man and a woman, because the only proper sexual union is between two people who can procreate, and only opposite-sex couples can procreate.

Of course, we already know that this is ridiculous, since sterile couples, hysterectomised women, postmenopausal women, and couples who choose not to have children can marry despite their inability or choice not to procreate—because they love each other. For the same reason, then, gay people should be allowed to marry one another. Any adult can marry another adult who consents to the marriage. Simple as that. But conservatives are immune to this kind of reasoning—it tends to go in one ear and out the other, or else they come up with increasingly desperate and tenuous counter-arguments to avoid facing the fact that this kind of reasoning makes perfect sense.

But Morris and Vance’s anti-gay sentiment is not just about procreation—it is about the sex roles associated with these (as Morris herself suggested above). Think about it. Traditional sex roles involve a dominant, independent male penetrating a submissive, dependent female. The male is the logical, aggressive, disciplinarian “yin”, and the female, the intuitive, submissive, nurturing “yang”. The male is the dominant force, and the female, the recessive one. The male is the unemotional breadwinner, and the female, the emotional care-taker. Or else, as in the T.V. show Whitney, the woman is the passive-aggressive psychopath, and the male, some dumb, confused testosterone machine who stares like some fucking dumb piece of numb-brained shit at women’s asses. Here we see Vance’s left and right foot. Her argument against gay marriage is founded on old-fashioned, sentimental ideas about a relationship in which a dominant male complements a submissive female (an inherently hegemonic system), and on teaching children these roles early on.

What does this have to do with lesbians and gays, you may ask? Well, in the view of people like Morris and Vance, lesbians and gays are traitors because their relationships do not involve a man dominating a woman (left versus right shoe). Lesbianism does not involve a man dominating a woman, and male homosexuality does not involve a man dominating a woman. Not only does the rigidly mechanistic “plug-in-socket” scenario of “male and female mate, thereby producing offspring” break down in these relationships, but so do the hegemonic, sex-based social roles which derive from it. In a word, gays and lesbians have sex for pleasure, not to dominate a member of the opposite sex and keep the plug-in-socket hierarchy functional. For this reason, in the eyes of gay-marriage opponents, gay marriage is wrong.

But are traditional sex roles really a desirable thing? I don’t think so. They basically imply that women should be nicer people than men (because they have different limbic systems or whatever). But this is kind of like saying that normal people should be a little bit nicer than psychopaths. We don’t say that psychopaths should be crueller than normal people; we say that they should be as nice as normal people, and so we medicate them accordingly. Similarly, we shouldn’t be saying that men should be meaner than women; we should be be saying that they should be as nice as women, and teach them accordingly. And even if there is some biological explanation for men’s greater aggressiveness, it isn’t an ethical imperative; it is merely an observation of a natural phenomenon, like a genetic predisposition for cancer. We don’t say that those genetically predisposed to cancer should be more susceptible to cancer; we treat them for their condition. So, everybody should be held to the same standard of sensitivity and compassion, and it is simply giving licence to cruelty to say that “boys will be boys”. What gay rights activists should be doing, then, is pointing out that homophobia cannot be justified using sexism, because sexism itself is not justifiable.

Besides, true Christians (who make up a sizeable portion of homophobes) shouldn’t be buying into the temptation of saying that male aggressiveness and female submissiveness are biologically predetermined. They believe in Jesus Christ. Well, the Bible says that Jesus was compassionate (Matt. 9:36), that others should be compassionate (Matt. 18:33), and that Jesus himself commanded people to be like him (John 14:12, 1 Corinthians 4:16). If Jesus was compassionate, if others should be compassionate too, and if he told people to be like him, it follows that Jesus and the Bible required people to be compassionate and peace-loving. Now, because Jesus was male, and because he commanded everybody to be as compassionate as he, he necessarily required males and females to be equally compassionate. After all, he is the common denominator for compassion among Christians. So, while sexism motivates homophobia, if Jesus himself breaks down traditional sex roles, Christians can’t use them to justify homophobia.

I didn’t write this post using the traditional English essay formula; I wrote it in a sort of stream of consciousness format. I guess I was channelling Virginia Woolf or something. Anyway, I wanted to show how homophobia stems from sexism, how sexism is stupid, and how sexists have no basis for using Jesus to justify homophobia, since Jesus-quotes don’t justify sexism. Hopefully I’ve achieved this much. It’s important to emphasise that homophobia and sexism have a lot in common. Both gay people and feminists defy patriarchy by defying traditional sex roles. In order to attack homophobia, what gay rights advocates need to be doing is attacking sexism, since this seems to be used to justify a lot of homophobia. A discussion on gay rights is not complete without mentioning women’s rights at some point. Both concern sex roles and sexual identity, and as such they inform one another. In the meantime, let’s celebrate the recent gay marriage victories in Washington state and Maryland.





Maureen Walsh on Marriage Equality in Washington State

13 02 2012

At 11:30 a.m. on Monday morning, 13 February 2012, as the raindrops slide down the sides of Seattle’s skyscrapers, Washington state is expected to legalise same-sex marriage when Governor Christine Gregoire signs into law a bill passed by the state Legislature. The fight for equality in Washington has been an incremental one, starting with an anti-discrimination law (2006) and moving on to a domestic partnership law (2007), which was later expanded and approved by voters (2009), until the Legislature finally passed the marriage equality bill (2012). Senator Ed Murray, D-Seattle, an openly gay man, has played an instrumental role in the process, having spent the last few years sponsoring bills to expand gay rights. But what do impassioned lawmakers have to say?

The struggle to pass the marriage equality bill has been anything but perfunctory. Thanks to the Internet and social networking, people around the world have had the chance to witness the powerful, heartfelt speeches given by Washington lawmakers who support the bill. Interestingly, some of those lawmakers are Republicans, showing that compassion for devoted same-sex couples crosses party lines and touches on core humanist principles. I think we should all acknowledge this basic common-sense empathy when it pops up in Republicans. Maureen Walsh, a Republican representative for Washington’s 16th District of Walla Walla (where yours truly happens to have some super-conservative religious relatives) proved for me that empathy crosses party lines:

This was an inspiring speech, and it’s no wonder it has more than a few Youtube commenters a little bit verklempt. But what we should note is how Walsh touches on the argumentum ad populum of gay marriage opponents, which states that a thing is good just because it is popular. She bravely and passionately communicates that a belief is good not because it is popular, but because it makes people happy. And she holds her fellow lawmakers accountable for making a rational, fair-minded decision (the way Thomas Jefferson would). Her message wouldn’t have had the same clout, though, had she not made it personal and intimate by recounting her relationship with her lesbian daughter, who, as she recalls, used to stand up for bullied children on the playground. She tells her fellow legislators,

My daughter stood up for that kid, [and] even though it wasn’t the popular thing to do, she knew it was the right thing to do. And I was never more proud of my kid than knowing she was speaking against the vocal majority on behalf of the rights of the minority. And to me, it is incumbent upon us as legislators in this state to do that. That is why we are here. And I shudder to think that if folks who have preceded us in history [had not done] that—frankly, I’m not sure I would be here as a woman. I’m not sure that other people would be here due to their race or their creed, and to me that is what’s disconcerting.

Walsh is right. A thing is not right just because it is popular; it is right because it is reasonable, and it takes a principled leader to stand up and say, “this is right, and here are the reasons why”. Would we have abolished slavery had it been put up to a popular vote? Probably not. Would we have approved women’s suffrage had it been put up to a popular vote? Probably not. Neither decision was decided by a popular public vote. There are reasons why we have lawmakers brooding over the rights of minority groups. They take it seriously.

Marriage equality has triumphed in Washington state in part because of people like Maureen Walsh, who, despite her Republican status, believes that every loyal couple deserves the equal protection of the law. Hopefully this will be expanded to include the rest of the United States and, eventually, the rest of the world. To facilitate this effort, what we shoud be doing is proving to people who are still sitting on the fence why gays and lesbians deserve these rights, and we can do this by breaking down fallacies like the appeal to popularity, the appeal to nature, the slippery slope argument, the “special rights” argument, the “homosexuality is a choice” argument, the “homosexuality is condemned in the Bible” argument, and others (many of which I refute in my blog entry “8 Reasons Why Homophobia Makes No Sense“). However, we also need to complement our appeal to reason with anecdotes about the legal and personal struggles of individual gay and lesbian couples. We need to appeal to both justice and mercy. That will change both hearts and minds.





Gay Marriage, Majority Rule, and Minority Rights

19 01 2012

As the Washington state legislature mulls a bill that would legalise gay marriage, conservatives are crawling out of the woodwork to stop its passage or to punish Republicans who vote in favour of it by attempting to end their political careers. (The National Organisation of Marriage is trying to do this.) Some of these individuals and groups also want to put the decision up to a public vote. The argument they use to justify this kind of move is that majority opinion reigns supreme in a true democracy. I will argue here that majority opinion does not necessarily reign supreme in a true democracy, and I will show why this is so in four ways: democracy is not just defined as “majority rule”, but also as “equality”; the majority have no right to speak on issues which do not affect them; courts must adjudicate the law impartially; and legislators are not obliged to represent the views of their majority constituents on issues which do not affect their majority constituents.

I want to let you know that I am not telling you how the law actually works; I am simply telling you how it should work according to the principles of ethical reasoning.

With respect to the first point, the issue of gay marriage centres around the definition of democracy. Many conservatives will argue that gay marriage should be put up to a public vote because, in a democracy, the majority opinion rules. However, the definition of democracy does not begin and end with majority rule; it also involves the concept of equality. According to the Random House Dictionary, democracy has the following senses: government by the people, a state having such a form of government, a state of society characterised by formal equality of rights and privileges, political or social equality, and commoners as distinct from the privileged class. The definition of democracy encompasses the concepts of both self-representation and equality, so any gay marriage opponent who invokes democracy on the basis of the former, while ignoring the latter, is giving us a skewed, incomplete understanding of democracy. This hardly helps validate their opposition to gay marriage on democratic grounds.

This biased preoccupation with self-representation is closely linked to the notion of majority rule, which is consistently invoked by gay marriage opponents. Gay marriage opponents constantly argue that the quintessential democracy is defined by the reign of the majority opinion. But this is not necessarily so. A lot of issues should be decided by the majority, because those issues affect the majority, but not all issues do. If we treat democracy as “self-representation”, then the majority have the right to rule on issues which affect the majority, but they do not have the right to rule on issues which only affect the minority. Gay marriage only affects the minority, not the majority, therefore the majority have no right to rule on gay marriage. Thus, the conservative argument that the majority should rule on gay rights on the basis of “majority rule” is debunked.

Immediately gay marriage opponents will point out that this argument is not sound because, when a panel of judges rule on such an issue, a majority of votes still matters. It is true that a majority of votes matters when a court of law rules on gay marriage, but there is an important distinction to make: while the public vote on the basis of their personal prejudices, judges are obliged to adjudicate the law. While popular opinion is based on popular prejudice, legal opinion is based on interpretation of the law. It is not exactly fair to compare majority rule on the basis of personal prejudices with the majority rule of judges who are obliged impartially to fulfil the law. Therefore, it is invalid to compare majority rule through a public referendum with majority rule through a court of law, and, hence, it is invalid to say that judges should be doing the same thing as the public with regard to minority rights.

But, of course, gay marriage opponents will argue that judges are only adjudicating laws which are passed by elected representatives of the people. So, now the question is, whose interests do those elected representatives actually represent? Gay marriage opponents would argue that they represent the majority opinion of their constituency. This is not necessarily so. If we accept that the majority should rule only on issues which affect the majority, and not those which affect only the minority, then elected representatives are not obliged to represent the views of their majority constituents on issues which affect only the minority. Instead, they are obliged to defend minority interests. And whose majority vote determines that, you may ask? None, because the vote would be a unanimous decision based on reason, logic, and fairness. Reason, logic, and fairness are the ultimate arbiter, not popular opinion.

Of course, not all legislators are rational, hence not all laws they pass will be based on reason. This does not, however, mean that it is right that they pass the laws that they do. It only means that they fail to acknowledge reason. In some sense, the greatest intellectual burden lies on their shoulders.

In summary, I haven’t tried to create the perfect defense of gay marriage in modern-day democracies; I’ve merely tried to challenge how we alienate minorities using “majority rule” as an excuse, even when the majority have no justifiable interest in the lives of the minority. In principle, democracy should be about how we satisfy our personal interests, not how we control the lives of others. And when there is any question about how an issue affects us, it should be boiled down to whom it affects, and this is determined by reason.

That said, if you live in Washington state, and you live in one of the six constituencies led by undecided Washington state senators, I implore you to contact your senator and ask them to vote “yes” on the bill legalising gay marriage. We are just two senators’ votes away from marriage equality. Just two! It is good for gay people and for everybody else.





Hillary Clinton, Gay Rights, and Cultural Relativism

12 12 2011

I’m not a cultural relativist. Sometimes customs are culturally relative, and sometimes, quite frankly, they are not. I don’t believe that sexism, racism, child abuse, animal abuse, rape, torture, murder, or homophobia are excusable depending on cultural context, because in each context these atrocities share the traits of hatred, violence, and exploitation committed against a sentient being. Let me get this caveat out of the way first: on some issues we are in no place to judge the practises of other cultures, and on other issues we most certainly are. In return, these other cultures are allowed to judge us on our faults. With that out of the way, LGBT rights are not an imperialist vision; they are a humanist one.

Given my wariness of cultural relativism, I was elated by U.S. Secretary of State Hillary Clinton’s amazing speech at the United Nations in Geneva. In her speech, Clinton declares that the Obama administration will defend LGBT rights as a part of its human rights and foreign policy, and that the President will command all government agencies operating overseas to defend LGBT rights through various diplomatic strategies. She makes several points about how and why the world community should end persecution of LGBT people: first, LGBT rights are human rights; second, homosexuality exists in all cultures; third, religious and cultural beliefs do not justify persecution of LGBT people; fourth, the world must confront persecution of LGBT people, not dismiss it; and fifth, we must employ practical means to obtain equality for LGBT people. All of these points are interesting and relevant, but the most provocative to me are the second and third points, which challenge the cultural relativism cited to defend persecution of LGBT people.

In her second point, Clinton challenges the assumption that homosexuality and LGBT rights are purely Western, imperialist conceptions being foisted on non-Western cultures. This is simply not true, Clinton shows, because homosexuality exists in every culture, and homophobia is a problem in every culture. It is, in other words, a human condition, and creating artificial cultural barriers to LGBT liberation would do a disservice to LGBT people:

Some seem to believe [homosexuality] is a Western phenomenon, and therefore people outside the West have grounds to reject it. Well, in reality, gay people are born into and belong to every society in the world. They are all ages, all races, all faiths; they are doctors and teachers, farmers and bankers, soldiers and athletes; and whether we know it, or whether we acknowledge it, they are our family, our friends, and our neighbours.

And just in case anybody insists there are no examples of efforts to advance LGBT rights in non-Western cultures, Clinton deftly turns the tables:

Being gay is not a Western invention; it is a human reality. And protecting the human rights of all people, gay or straight, is not something that only Western governments do. South Africa’s constitution, written in the aftermath of Apartheid, protects the equality of all citizens, including gay people. In Colombia and Argentina, the rights of gays are also legally protected. In Nepal, the supreme court has ruled that equal rights apply to LGBT citizens. The government of Mongolia has committed to pursue new legislation that will tackle anti-gay discrimination.

Clinton has obviously done her fact-checking (which is to be granted, given that she is America’s chief diplomat): heteronormative sexualities, if not exactly ubiquitous, are well-distributed among the world’s cultures, hence LGBT rights are a relevant concern to all of the world’s cultures. It is now common knowledge among well-informed people that homosexuality, bisexuality, transsexuality, and intersexuality are not the product of a particular culture; they are a product of living organisms in general, from shellfish to human beings. It seems absurd, then, to say that these sexualities are the luxurious fad of one particular society (the West) of one particular species of animal (homo sapiens), hence it seems absurd to suggest that LGBT rights are relevant only to that society or species.

In her third point, Clinton criticises the notion that cultural or religious beliefs somehow justify persecution of LGBT people, and roundly dashes it to pieces. (I exaggerate, but still, she could have, and she probably would have if representatives of countries like Uganda, Saudi Arabia, Iran, and Afghanistan weren’t present.) She does this by comparing LGBT rights to the rights of other persecuted peoples. Specifically, she draws an analogy between crimes against LGBT people and crimes against women, both of which derive from patriarchal hegemony:

[The justification for persecuting LGBT people] is not unlike the justification offered for violent practices towards women like honor killings, widow burning, or female genital mutilation. Some people still defend those practices as part of a cultural tradition. But violence toward women isn’t cultural; it’s criminal. Likewise with slavery, what was once justified as sanctioned by God is now properly reviled as an unconscionable violation of human rights.

Cutting off a woman’s clitoris is universally wrong because it causes unspeakable pain, stress, and health problems for the victim, whether she is from Sweden, Somalia, or Seattle. This is because every person of every culture possesses a common human physiology; the nervous systems of all human beings are basically the same. I suspect every woman feels immense pain when she is mutilated, burnt to death, or stoned to death, despite the cultural situation. And when proponents of cultural relativism cite reasons for their stance, those reasons fall nothing short of pathetic: women shouldn’t be allowed to have sex with men other than their husbands, women shouldn’t be allowed to experience sexual pleasure, or women shouldn’t be allowed to live if their husbands die. Forgive me if I find these justifications more solipsistic than utilitarian, and hence hardly socially beneficial. They’re just the laws of self-serving tyrants who view women as mere incubators. Similarly, every gay person experiences unconscionable pain and horror at being hanged or crushed to death for being gay. Opinions, insecurities, and concerns specific to a culture do not justify violence against women or gay people, because we all share the same basic human physiology despite cultural context. I think this is what Clinton was pointing at.

I won’t mince words. Hillary Clinton is right, and the cultural relativists are wrong. Heteronormative sexuality is found everywhere in the world, and LGBT rights are no more culturally relative than women’s or racial minorities’ rights, because all are products of a common human mental and physical experience. For some reason, though, this is a sensitive topic for many anti-imperialists, who often happen to be from the West. It seems to me that a lot of this cultural relativist dogma stems from white, middle-class people who feel guilty about their colonial heritage, and they spout this disingenuous nonsense about relativism to soothe their own conscience. But think about it. Arguing that women’s or LGBT rights are culturally relative is basically discriminating against women and LGBT people who live in countries, like Iran, which don’t recognise their status, and that isn’t very feminist or pro-gay, is it? It isn’t even very pro-human, as Clinton showed, and I can’t help but respect her for sending such a bold, unapologetic message to countries which still use cultural relativism as a loophole to commit human atrocities. It was truly a satisfying vindication of LGBT rights.





Fundies Use Kids to Save Seattle!

24 07 2011

Evangelical Christians are praying for Seattle’s lost souls—using those of children.

In a recent entry on my professional blog, I discussed how Texas governor Rick Perry is organising a 6 August prayer rally in Houston, seemingly with the intent of “taking back America for Christ”. Basically, Perry’s rally is being led by the youth ministry International House of Prayer (IHOP), which is strongly influenced by the evangelical leader and “prayer warrior” Lou Engles. Engles has influenced multiple other youth ministries (TheCall, Elijah Revolution, Root 52, and the Kids on Fire camp featured in the Jesus Camp documentary) which practice charismatic “prayer warfare”. These ministries train young, impressionable children as “prayer warriors”. All of these groups are influenced in some way by the “Seven Mountains” theology, which teaches that there are seven “mountains”, or domains, in which Christians have to take back America for Christ: family, education, government, the economy, the arts, the media, and religion. (Visit this Goddiscussion article in order to verify this information.)

Basically, the Texas governor is leading a prayer rally which is connected to all these other groups which indoctrinate children to pray for America to return to Christ. I’m not usually categorically judgemental, but when you use children in such a way, it’s just vile. Folks, this is not just about church-state separation; it is about children’s rights and right to conscience. Parents should not be allowed to do whatever they want to their children if it impairs or injures them physically or mentally. That isn’t parenting; that’s a power-trip.

One of these ministries, Elijah Revolution, teaches that the spirit of Elijah (good) will vanquish the spirit of Jezebel (bad), using a typical noble-male-versus-wicked-female trope. Elijah Revolution recorded a music album featuring the ministerial voice of Engles as a backdrop, and Root 52, led by “prophet” Cindy Jacobs, cited material from the album in its recent “Washington prayer alert” to combat abortion and other “evils” which dominate the northwestern coastal region of the United States. In it, you will see how the adult leaders seek to use children to their own ends, not to mention vilifying women as evil temptresses. The prayer alert calls on Root 52 followers to subdue Seattle and Washington state and bring them back to God and Jesus Christ—especially through the arts, for which Seattle is renowned:

In mapping both Seattle and Olympia many key ley lines have been discovered (a majority of them have been established through the arts).  Olympia is laid out much like Washington D.C. influenced by free-masonry design and structure.  We believe that a key to binding and bringing down these Baal/witchcraft/jezebel influenced strongholds will be through the Arts and Media sphere!   May God raise up anointed singers, musicians, artists, craftsmen, sculptors, dancers, etc, in the Northwest!  We are praying for the hearts of the fathers to turn to the children and the hearts of the children to turn to the Fathers to release an Elijah Revolution that confronts this jezebel spirit. And we are praying for a generation of Jehu’s who walk in sexual purity and the truth and power of God’s written Word to bring her down (Rev. 2:18-29).  As the light of the Glory of God in face of Christ increases through day and night prayer and worship combined with a kingly anointing, we will see these demonic strongholds dislodged from this region!

 We stake a Claim in the midst of the Whirlwind for the Glory of the Lamb through every sphere in society in Washington State.  May God  “Wash” Washington, “a ton”  through the blood of his Son.  Jesus we plead your blood over our sins and the sins of our state.  God end abortion and send Revival to Washington!  Amen! [sic]

This makes me an even bigger feminist. As a Seattleite, I am amused by this noisy incantation, steeped as it is in blood-soaked tones of desperation. It doesn’t surprise me that Root 52 should send out a prayer alert to Washington state. According to a 2009 Gallup poll on the importance of religion in the U.S., Washington is the fifth least religious state out of the fifty United States. Meanwhile, Seattle has the second highest percentage of openly gay people of any major city in the U.S., right after dildo-banging San Francisco. Washington state was the first jurisdiction in the United States (along with Kalamazoo, MI) in which an extension of gay rights was approved in a public referendum, with Referendum 71 in 2009. In addition, Seattle mayor Bertha Landes was the first female mayor of a major American city. Currently, the two-term state governor is Christine Gregoire, a woman, whilst Maria Cantwell and Patty Murray are both Democratic female senators for Washington state. *Pant*. I can’t stop. Must continue. Seattle Public Schools desegregated without a court order, and the Seattle metropolitan area has the highest percentage of people who identify as mixed-race of any metropolitan area in the United States.  That’s a lot of sodomistic, feministic miscegenation goin’ on there. Root 52 and other radical Christian youth ministries have an uphill battle fighting against “debasement” in the Evergreen State. I welcome the embrace of their dusty Texan bosoms with the shamelessly moss-ridden moisture of my own wanton dugs.

Well, as I have done with my seminal “Christians vs. Witches” blog series, which is in its second instalment, I think I will re-write my blog entry on Governor Perry and the child prayer warriors of his evangelical prayer network to reflect the true inner workings of my depraved, irredeemable soul, but I will focus on the Washington prayer alert of Cindy Jacobs’s Root 52 and the great red southern plague which threatens to suffocate the Soviet Republic of Seattle underneath Jacobs’s leather Christian boot. This will be the content of my upcoming blog material. You may notice how my previous series overlaps with my present one. All I ask is that you return to my blog regularly as a loyal, devoted reader to feast your eyes upon my many horrors and discover what new evil creatures I have hatched from the depths of my muggy, maleficent man-womb.