Nature is an ecoterrorist!

Posts tagged ‘animal rights’

Am I Human?

I’m not a species essentialist. That is to say, I do not believe that the sum of a species is held in its genetics; a genetic code that makes you look “lion” enough to be visibly recognized as lion does not necessarily make you so. A lot of humans make this mistake—assuming that looks mean everything—because we have a pretty sub-par sense of smell compared to actual omnivores and carnivores and, Western culturally, we don’t really encourage developing it. To someone who doesn’t view animals as important, as real people, the idea of paying serious attention to scent as a primary non-human language is pretty ludicrous. Which is actually pretty sad.

Scent is fucking important, though, even for humans: it affects sexual attraction, love, often friendship, and your basic feeling of connectedness with other humans, not to mention food and its taste. People who lose their sense of smell generally fall into a deep, unremitting depression, regardless of their species—the same behavioral cues for severe depression appear in rats who’ve had their olfactory bulbs removed (by humans) and, as you should well know, body language will out; to put it more succinctly (and honestly), they developed severe depression. I am still surprised that we haven’t really gotten beyond food smells as a signal of scents’ importance to us.

But perhaps it’s because we don’t do it so well as many other animals, and you’re not really allowed to point out something humans aren’t as good or better at without rationalizing it away; perhaps it’s because we’d have to realize that all land-predators use scent to track prey, and we can’t because we’re not predators; perhaps it’s because we’d have to realize that scent has more importance for some species than, well, ours, and as such we can’t judge their capacilities on a sight-sound-dexterity human-animal template. Perhaps it’s because we’d learn more about non-human animals than we’d really be willing to know.

Did you know that when a cat is upset, the scruff on their neck will emit a very particular acrid odor? That the scent varies by mood—anxious, depressed, frightened? Did you know that when cats are happy, the scent changes—that a consistently ebullient cat will have this sweet musky smell? It’s cat musk, the same scent they use in perfumes, except when it’s actual animal musk (civet, for example) they just cage them and then treat the unhappy-scent with chemicals to make it into the happy-scent.

Did you know that this is why cats generally do not respond to mirrors, except at a distance or to play—because cats identify other cats only by scent? That’s why your other cats will freak out at one who’s just been taken to the vet for more than a small amount of time: they smell weird, they must be a stranger.

Consider that for a minute. Consider the idea that, for whatever reason, cats do not and cannot recognize other cats on sight, but on scent-profile. Consider that not as a bigot who believes anything different than what they do is inferior, but as someone trying to understand a foreign culture, from one equal to another. It makes sense; it’s just weird to think of as a human. I posit that it’s because cats’ eyesight is based mostly on movement; humans have a sense of sight that recognizes a wide range of color (which also can’t be movement-sensitive—look up completely colorblind people; their eyesight is literally like a hawk’s and, if they get any color-sight capabilities, they stop being able to really focus on anything). Dogs are partially colorblind compared to us, too; their social groups are also scent-based, though they’re still less sight-oriented than cats.

And, speaking of dogs, they don’t naturally stink; in an actual pack structure (which most humans are not capable of providing, given our cultural misconceptions), they actually smell floral.

I’ve had firsthand experience with that; I knew a dog who was basically ignored constantly by her family (all of which, of course, had the balls to say that she “lived a good life”) and when they expressed interest in having someone else take care of her, I jumped at it. I am very social, as is my best friend, and the primary characteristic of an alpha is that zie is very social; we groomed this little lab mix out, took her for walks to help relieve her arthritis, fed her food we would eat in addition to her kibble (raw potatoes, bell peppers, mandarin oranges—yes, she ate them!—strawberries and cooked legumes), and basically kept her with us almost constantly—the way a real pack would. She started off smelling like “dog,” that very earthy, not-sweet-musky, B.O. scent; her fur was oily and matted, so if you petted her for very long she’d leave that particular animal-product greasy residue on your hands. Yet after three weeks—of making her cuddle when she didn’t ask for it, come and sit when she didn’t want to, and basically making her a pack member—she started smelling sweet and floral, as if she’d just been bathed and shampooed (she hadn’t). Scent was not the only indicator of her mental health, but it was a damn important one. Her previous family had been wrong to assume that dogs just smelled bad—like it was natural, automatic.

If we considered scent important, we’d no longer be able to dismiss and diminish the non-human animals who rely on them as “silly” for not percieving the world the same way we do.

Scent is just an example, but it is a really good one, and that’s why I keep pushing it. There are other senses we do not understand, the biggest of which is probably sight, basically because humans like to assume they’ve got the best at it. But we don’t know the half of it. Birds, reptiles, insects and fish can often see ultraviolet light, electric, water and air currents, heat; these are extra frigging colors that we can’t see. The usual failing of humans is to be too busy believing they’re so damn awesome to actually be awesome.

But all the senses are just an indicator of the essential species-ness of a species is, what and who they are. Not being a species essentialist, I believe that a species isn’t merely defined in terms of genetics, but in behavior: ecological, group, individual, in order of importance, because the greater terms define the latter. That is to say, an animal (a species, not necessarily non-human) outside of its ecological place will not be able to “be species.” Their species-ness becomes harder and harder to maintain in unnatural circumstances, and having lived in a fucking tent without anyone fucking preventing me from getting enough food, I now realize that while naturalness is not really all love-and-light, it is certainly a requirement for actual happiness and fulfillment. (Of course, it doesn’t help that the status quo forever gets nature wrong, so you should probably just dismiss every idea you have about it right now and start over.)

Body language will out; behavior will out. Behavior is the window to the soul, not the eyes (even human eyes, on their own, are hilariously incapable of imparting anything more than “frightened,” “happy,” and “neutral”), but when you conceive of behavior in the limited sense of the individual, you lose one of your greatest tools to understand a species.

It’s too simplistic to try to understand human behavior in terms of the individual, because humans are also social, cultural, and ecological (or right now, anti-ecological—i.e. civilized). You can’t see a human or zeir emotions and behavior as merely an individual thing; it doesn’t make sense. You can’t cure someone’s anxiety by seeing it as an individual thing; you can’t cure anything by seeing it as an individual thing. When osteoporosis rates have an absolute correlation with high-dairy-consumption countries, you face intellectual dishonesty and a disgusting bigotry when you try to frame osteoporosis as an individual lack of dairy.

And the inverse, because you can’t have one without the other: real, optimum health cannot be achieved without covering all levels. Health is not merely physical, and it is not merely mental, emotional, not merely social and cultural; they’re inextricable. It’s a fucking web.

Now if you’re very bright you can clearly see that I’m using humans as the example, not the rule, and if you’re even brighter then you’ll be able to understand that only human-supremecist bigotry stops anyone from groking how to apply these assessments to other species, too.

I don’t believe that species-ness is an absolute—you can have varying levels of species-ness without actually “being species.” But one of the essential parts of species-ness is how you are social, in part because it determines how you think. (No, you don’t really have any agency within culture and civilization; cut yourself off and you’ll grow some, though.) The way animals relate to each other weighs heavily on their species-ness and also their ability to be happy; I’ll reference again the story about Sith, the dog I took care of, and point out that basically everyone is wrong about cats. They naturally group in colonies, even if they don’t hunt together, but even then they enjoy seeing another cat hunt; and their primary pleasure centers—cheeks, above eyes, ears, neck—are all easily accessible to another cat if they like each other. Hell, most cats enjoy living with other cats, and even become anxious, bored and lonely without them.

Which is all a fancy way of saying that you’re supposed to socialize with your own species; not that I’m precluding other species (after all, there are fucking thousands of cases of inter-species friendship outside of the influence of humans), but just that your own species is default. While I roll my eyes at the human supremecism behind the statement that it’s not healthy for a human to associate only with non-humans, I essentially agree with the concept.

Especially because humans who are not around other humans for long periods of time become—well… strange. They stop really knowing how to socialize, but even more than that, their mind goes weird and unhealthy; they get depressed, space out for long periods of time, and develop erratic moodswings. They become “touchy”—excessively needy for routine, feel uncomfortably and painfully vulnerable from contact with other humans, unable to read or react appropriately*, have exaggerated or suppressed behavioral/emotional affect, often develop repetitive compulsive behaviors, so on and so forth. In essence, they develop many of the traits of autism—which is one reason I’ve always been so wary of any claims of both the “natural variation” of the autism spectrum and the idea that what many anti-ableists call “neurotypicality” is somehow innate and unchangeable.

There’s not such a distinct line, and it’s not so innate or unchangeable. If you can develop the fucking behaviors, then clearly those behaviors we label “autism” are an inherent concept within the animal experience.

There are two groups most likely to get these things: the first is documented, the second is not. That first group is those who’ve been put into solitary confinement for even as “little” as three months; they develop all these behaviors, and like with eating disorders, they’re hard as hell to get rid of. I am, of course, obligated to note the remarkable similarities in these developments between human-animals who have been solitary-caged and non-human animals who have, like many puppy mill breeder dogs—and if you don’t like that comparison, then you can just get the fuck over your hoity-toity simian self.

The second group is a particular kind of homeless man—the solitary ones. Having come into contact with them, I can honestly see why street kids (who tend to be very social, or at least they were) would hate and disrespect them, but I am also a primitivist who accepts that nature isn’t very love-and-light—I think it’s actually natural to reject and shun the socially incapable so that they die, and that it’s become that way because of the necessity and the overwhelming dominance of nurture over nature. I also know that makes me kind of an asshole—which is fine, if I had my way almost every single person who might read this would never have been born. But for the record, I don’t think that this applies only to a certain kind of social… failure?; I count myself in the group. If I’d been born, in nature, with some kind of innate anxiety disorder, I’d be fucked as far as continued life went; and if all of civilization were to fall apart right now and it was still traumatizing enough that my anxiety disorder didn’t disappear the way it did in the tent, I’d be incapable of surviving then, too—not that I’d want to. Anyone who thinks that a life with anxiety can be good or acceptable is a total fucking tool, especially if they live with it. Anxiety and happiness/fulfillment are mutually exclusive.

Back to the subject—humans are inherently social with other humans; a lot of species-ness is tied up in how you are able to be social with others of your species (and often others of different species). To a point, I believe that sexuality is inherent, too—mostly in the way that emotional and sexual intimacy often overlap, while they’re not necessarily the same thing. It’s difficult to explain in English, because things are so divided in English—I don’t know if it’s possible to write “(1) for humans, intra-human emotional intimacy is absolutely necessary and natural for happiness and species-ness, (2) that emotional intimacy is often completely indistinguishable from the desire for sexual intimacy from one specific human to one specific other, (3) but emotional intimacy may not necessarily be at all related to sexual intimacy between two humans” without sounding like you’re condemning a lack of sexual intimacy, or a desire for sexual intimacy.

Which is not what I’m trying to imply; it’s a lot more complicated than that, as is everything. Between two (usually two, sometimes more) humans, a relationship may be entirely emotionally intimate and be just as fulfilling as another relationship that feels empty or incomplete without sexual intimacy. The two things overlap, but they are not lesser or greater; you cannot add emotions together and come out with something greater, like it’s fucking math or something. When you add one note to another, the music does not automatically become louder; but it is changed. Whether it becomes better, worse, or has no effect is entirely dependent on the piece. And even though it may be nice at one point or another, you can’t just add all these notes together throughout the entire thing hoping for the same effect—the piece will become, basically, noisy mush. And sexual intimacy is one octave; emotional intimacy is another. There’s more than one note, more than one nuance, and sometimes a piece sounds best when it’s kept simple, a la Canon in D.

And a piece cannot be judged against another piece except by the one hearing it; if you’re asexual, then maybe you just won’t have any interest in the sexual-intimacy octave compositions at all, but even those who are ?sexual can feel that the non-sexual pieces are the ones that sound sweetest when they play them with their non-sexual friend, and not want to play anything else.

But in order to be happy and fulfilled, you have to play the pieces with someone else; otherwise your ear grows dull and you stop being able to really distinguish the notes. That’s not so much like music, except that the longer you are isolated from others the more experimental and less relatable your music tends to get, but it is the way of the brain: pathways fade and grow with time and repetition and you are changed by what you experience in a real way, even if you can’t see it.

The mental is physical; the physical is emotional; the emotional is mental. The lines between these things are organic and indefinable, because they change so often and require such a nuanced view of life and love to take the fullest amount of joy in them.

A cat hunts, a cat plays, a cat chases, a cat grooms, a cat brings prey, a cat takes naps in the sun, a cat does these things with other cats. If a cat does not do these things, then they are a cat only in name and appearance: they have none of their birthright, their essential cat-ness, to make them happy, and it’s a wretched, cursed existence.

A dog plays, a dog chases, a dog wrestles, a dog rubs, a dog brings prey, a dog whines, a dog follows, a dog alerts, a dog is a dog’s pack; there’s no way you can distinguish between an individual dog and zeir pack without losing some sense of who and what that individual dog is. A dog’s pack is their birthright and still, it’s a wretched, cursed existence without it.

A horse races, a horse nuzzles, a horse whinnies, a horse nibbles, a horse is a horse’s herd. A horse who is alone is a horse as good as dead; if they are alone they will shortly be dead, and if they’re alone then death will be better than more of the same.

Evolution cannot be understand as purely or even mostly ruled by physical/ecological requirements, because the greatest threat to an animal’s survival is unhappiness. So make happiness come from what it takes to fully experience a healthy life; make healthiness, happiness and security indistinguishable and you have a successful evolutionary tactic. Also let the suffering ones die, because empathy is the only universal instinct amongst animals, and seeing someone who is suffering will make you empathize, and suffer yourself, and then everyone will suffer and die. Happiness is not an afterthought of nature; it is an evolutionary imperative.

A human laughs, a human kisses, a human shares: a human shares fruit, orgasms (if they want), laughs, kisses. A human explores, a human touches, a human admires bright colors, a human plays. Maybe some of them with other animals; but a human definitely does these things with another human.

It’s definitely pretty ableist of me to say this, but I don’t think you can be human without these things; I originally came to this line of thought because I realized that psychopaths—narcissists and borderlines, not just the antisocials—didn’t have any kind of mental or emotional process that would make me think of them as a person, so I wondered just what it was that made you human.

And I also wondered what made the survival of a species so fucking important, what it was that made Lierre Keith and every other carnist drool over the idea that a species would survive. And I decided they were wrong, and that the idea of a species as a genetic code, as an individual state, is a particularly individualist, intellectualist, pro-civilization, anti-nature evil, above and beyond being merely carnist.

A species is not a genetic code or an appearance. That is not how they function; that’s not reality. Behavior will out; function will out. I can’t even pretend otherwise anymore. It’s just too simplistic, it’s what you mean when you say “childish” and “immature.”

*”Appropriately” here should not be considered in the sense of the status quo cultural context, but in the way that, between two humans, both of them can continue to interact without feeling threatened-uncomfortable. Note two things: first that, as with all mental-emotional-behavioral Things, its level of “problematic” is defined by its consistency and regularity; second that it should also be noted that many, if not most, male-socialized behaviors (and quite a few female-socialized behaviors) cannot be considered “appropriate” in any way, shape or form. Gendered behavior is inappropriate—abolish it!

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I Ain’t Dumb IV: Thoughts on Words

From FCM:

and apparently, if you wake up one day having a stroke, having lost your language skills and therefore the ability to verbally conceptualize “its morning and the sun is shining” and instead just experience it without verbalizing it in your mind-chatter, you feel absolute, unmitigated joy. interesting!

Yes.

I’ve come to the conclusion that, ultimately, language is a poison and humans never should have developed it, for the same reason that it’s unnatural to spend your time thinking about death—or even considering the concept of death at all. “Death” is not a relevant concept to someone who is living their life; thinking about death is mutually exclusive with living a full life. If you are living joyously, you don’t need to ponder death. I have experienced this.

At the same time, thinking about your experiences is often mutually exclusive with actually fully experiencing them. I am so over the academented practice of intellectualizing experience and emotion, because the more you intellectualize these things, the farther you take yourself from them. I believe that’s actually why we came up with the practice of intellectualizing: because it separates you from having to feel and deal with your experiences. That’s got to be a pretty compelling coping method for a group of people who have just been convinced by the “Enlightenment” that the thing that makes them better than animals is their separateness from emotion and the supposed connection to logic and rationality.

Oh, the irony of humans telling themselves that their unique specialness in nature—which is the basis of the language that allows them to feel like special goddamn snowflakes (which do not occur in native human habitat)—is partially because they are able to feel “more complex” emotions. When this very “uniqueness” prevents them from feeling truly complex emotions.

One of the reasons that I easily grasped the fact that we are wrong about non-human animals is that I was always forced to identify with them.

You see, thinking in language isn’t a trait common to humans. I can absolutely confirm this, because I am human, and I don’t think in language. I think in meanings—pure, absolute, and incredibly complex—and this often makes it pretty hard for me to get my point across.

The only point where I think in language is when I am thinking of how to communicate, to another human, my argument or experience or whatever. And then it goes pretty much straight from meaning to language, with all the axed meanings falling to the side like fabric scraps. That annoys me about language—like, what, you couldn’t at least be special enough to make an adequate language, you douchenuts? But whatever.

When you talk about the supposed inferiority of animals because of XYZ, I know very well you’re talking about me, too. According to you, all humans are supposed to think in language; this is the defining characteristic of humans, that our thoughts are better and make sense because they’re in language. (Though, again, given the ridiculous limits of any language, I’m not entirely sure how this makes us smarter instead of stupider.) So, very clearly, I’m not human.

Which is fine by me. You creatures are just beyond fucked up sometimes, you know that? Define me out of existence all you want; it just proves you’re wrong about any distinction between “human” and “animal.”

You can take your justifications for carnism and shove ’em where the sun don’t shine.

A Ranty Post About Dairy

The pro-forced birth ideology is one of the reasons I’ve come to the conclusion that men learned to rape from farming animals. Because the basic concept of “forced breeding” is one of machinery and alienation; fundamentally, it doesn’t matter what your property thinks or feels about it, because the goal is merely to produce more property to be owned and also exploited—unless they are in the owner class, which women, children and animals are (naturally) automatically excluded from.

Remember that if you say, “it’s wrong to treat women like animals,” you’re missing the point. It was wrong to treat animals like that in the first place; ignoring that fundamental wrongness allowed it to be done to women, too. It’s pretty easy to expand a category of inferiors, after all—the trick is to make sure there is no category of inferiors to expand.

I used to believe that being pro-forced birth was merely believing in rape by proxy—raping a woman, taking over a female person’s body against her will, by way of a fetus. At the time I wasn’t yet vegan, and couldn’t understand the nuances of what I was saying; now I can. In a sense, it’s still basically true: you’re reducing a female person to a machine, to property, by affirming that using her body to produce more property—children, whether of owner/property-manager or property class—is more important than anything else she could do with her life, like, for example, actually living it without being subjugated as an incubator.

In short, rape objectifies you by reducing you to a thing to be used (property); forced birth reduces you to a thing to be used (property). Who is doing the using doesn’t really matter; the fetus is still going to be property if/when it actually becomes a sentient being—a baby—and a fetus isn’t exactly forcing itself on anyone. It has no thoughts or feelings—the entire point of gestation is getting a fetus to a point where it is developed enough to have thoughts and feelings—and thus it can’t really force itself on anything. It’s still the people around you, stewing in the putrid sewage of a misogynistic society, who are forcing a fetus on a woman, and don’t you ever forget it.

Without having the inferior property status of her body enforced upon her, she’d have her uterus contracting firmly in a jiffy, and the fetus wouldn’t be much more than menstruation. It would happen, because that is what women have always done.

Always.

The concept of someone’s body being property should horrify anyone; I still can’t quite figure out why it doesn’t. The life of a dairy cow bears an unhappy resemblance to the life forced upon women, by socialization, by culture, by capitalism and men: you are impregnated as soon as possible, for money; you are used to produce more children (caged and slaughtered for veal or caged and impregnated), for money; you are used up, for money. And when you aren’t “good” at producing things for your owner anymore, you are dealt with. For as much money as he can milk from your corpse.

That was a mild description. Do you really need to hear that dairy farmers are basically entirely men to realize what’s wrong with it? Do you really need to know that the dairy farmers themselves gave a nickname to the artificial insemination stands where the cows are restrained, calling them “the rape racks”? Do you really need to hear a dairy cow yowl herself hoarse after they take away her calf a few hours after birth—the best to collect the colostrum, now a new “health supplement” product—to understand how that’s fucked up?

And do you really need to have the lines drawn to understand that property is property, and that exploitation doesn’t become acceptable when it’s directed towards a different target?

Carnism has more implications for women, not merely on the stage of justification—because, as you should know, women’s exploitation has always been rationalized on the basis that they were “like animals”; I am still surprised that feminists have not yet cottoned to the fact that, since men were so wrong about the women they wanted to use, they are also quite likely wrong about the animals they used as a comparison.

There’s more nuance than that; over and over, women end up being destroyed by their participation in capitalism, civilization, racism, ageism and carnism, because all oppressions reinforce each other. It’s just that the link from dairy to women’s bodily autonomy is more direct and distinct because of several things:

1. Dairy contains the more potent animal estrogens (as opposed to phytoestrogens, which are much weaker); the age of menarche and puberty has dropped in tandem with the rise in dairy consumption. FAABs of color are more likely to begin puberty earlier; they are also vastly more likely to have been enrolled in WIC, which is heavily reliant on shoveling subsidized dairy products out of the market (and which only in the past five years included soy formula, thanks).

High levels of estrogen—especially from dairy, which, again, is from pregnant and nursing mothers—are also linked to a longer period of fertility, as many as seven extra years from menarche to menopause. More time to get pregnant and fucked over.

Did I mention that dairy can also increase your chances of having twins which, aside from being incredibly dangerous to the mother, is also fraught with peril for the children and somehow more than twice as tiring for any mother? This has been in the news several times in the past few years; it’s not exactly hidden knowledge.

2. Dairy sabotages herbal abortion methods.

I’ve worked with herbalists over the past several years of my life and, aside from being incredible people, they are also very willing to change the way they think based on how their patients do with different treatments. Three of them assisted abortion regularly, especially for low-income youth; all of them affirmed that herbal abortions were more likely to be successful the fewer animal products were consumed, with no reduction in benefit as consumption went lower; all of them said that a mixture of herbs and activities were best; and two of them were so alarmed by what dairy did to their patients that they refused to assist anyone who wouldn’t give it up for at least six weeks so the abortion could work properly.

And this is why: most abortive herbs, combined with dairy, will wreck your kidneys.

Angelica root (1/2 tsp. as a tea twice a day with 2 tsp. tansy or 1 tsp. black cohosh as teas every two and a half hours) turns into an incredible poison when mixed with dairy. It produces, at best, violent nausea; without dairy it works well.

Pennyroyal (1 tsp. as a tea three times a day with black or blue cohosh 1/2 tsp. as teas three times a day) also produces the nausea, but sometimes causes tingling in the extremities as well. It doesn’t do this with dairy.

Ginger, a well-known, mild abortifacient and contraceptive in large, consistent quantities (as a raw juice mixed with orange or papaya juice, chopped raw taken like pills, freshly powdered, in food, constantly, about 1.5 tablespoons three to six times a day.) loses its effectiveness when combined with dairy. It doesn’t become poisonous; it just becomes useless.

Slippery elm, too (1 tsp. as a tea twice a day with any of the above, with cedarwood essential oil rubbed firmly in a specifically downward motion just below the bellybutton to the mons) becomes completely ineffective.*

All the time, every time, even the most minor intake of dairy will fuck up the chances an herbal abortion will work. I like to say this is because dairy is evil and the cow is cursing you for perpetuating her pain, but only to people who really piss me off.

Carnism fucks up women; it fucks up your ability to control your own body and you can only be carnist by fucking up someone else’s ability to control theirs. Abortion is a necessity for women, and always has been; women have always had abortions and basically always will, unless or until we can make it so that no one ever has PIV unless they really really want to get pregnant. Abortion is a necessity not because it is a special thing needed to make sure women are equal to men, but because it is a basic right not to have your body used against your will—not a human right.

*I’ll make a more lengthy post about nonmedical abortion methods later.

Trans Misogyny

Only one kind of “trans misogyny” exists: misogyny encouraged and perpetrated by trans individuals and the trans community, of which many infuriating examples may be seen here.

Those who bother to understand gender theory, and who are not misogynistic gender essentialists who believe that a gender role is something inborn but something socialized, understand this. When an MTF is attacked for daring to break the rules of the gendered world, it is not an act of terrorism just against trans individuals; it’s an act of terrorism against all women, everywhere.

Trans individuals do not suffer some super-special form of trans oppression: they suffer from gendered oppression.

You know, as in being forced into a gender role from birth; as in being forced and expected to take on a fucking mass-produced personality that never allows you to express who you are, ever, because if you fail, if you trip and fall and show that you’re actually a real fucking person instead of a jendah—if women do not live up to those expectations, they face a very real threat of violence.

Physical violence. Emotional violence. Sexual violence. Economic violence.

Radical feminist women are not cis-anything, and if anyone trans actually bothered to read their real fucking words, they’d know why: radical feminists do not “feel” like women. They were forced to be women. They were forced to be a non-person, because of how their genitals looked when they were born. And radical feminists recognize this and explicitly reject the idea that a feminine mask—or a masculine one, for that matter—is natural and can, or should, be assigned based on your biological sex, no matter how long its hair or how pretty the dress.

There is nothing happy or privileged about being forced into a fake persona, a stereotype that confines you and prevents you from being who you really are: a person.

I would have liked to think that trans individuals and the trans community—given that the basis of trans rights is, after all, the idea that you shouldn’t be forced into a gender role you don’t fucking identify with!—but sadly, I’d be wrong to do so. The trans community seems hellbent on the idea that women somehow benefit by being forced into a gender role from birth, let alone the gender role that is on the oppressed side of the dichotomy.

Somehow, what’s oppressive to trans individuals actually ends up being a privilege when it comes to women who were forced to be women, who didn’t choose it, and who are fucking fighting the idea that any person should be gendered instead of merely being allowed to be a person.

Somehow, when trans women are attacked for not being gendered well enough, it’s a trans-specific crime. Because clearly, women are never attacked for being “too masculine;” they’re never raped or assaulted for being lesbians, or just for not slavishly devoting themselves to “empowering” themselves with the dick of every man who even thinks about fucking them. Because, clearly, when a trans woman is attacked, it’s not a gendered crime anymore, even though it’s all about gender—transition, passing, gender coaching, and internal identity—because it happens to a trans individual. Like women don’t know that would happen to them, too. Like women don’t fucking know that the wages of disobedience to the gender dichotomy and the sexual hierarchy are violence, rape, servitude and death.

Somehow—to use a veganized turn of phrase—what’s sauce for the parsnip isn’t sauce for the potato.

And somehow, when trans individuals claim that their oppression is a special kind of oppression that isn’t oppression if it’s forced on people born into a female body, I’m not supposed to make the connection between this argument and the ages-old misogynistic argument. I’m not supposed to be irresistably reminded of men arguing that rape isn’t as bad for women as men because the rapes women will endure are too much like everyday sex to really be rape-rape; arguing that it’s fine for women to be emasculated—to be disempowered and disenfranchised—because they’re, like, not men; arguing that it’s fine for women to be treated in ways that are atrocious for men to be treated—because men and women are different. I’m not supposed to think of Ili, one of my friends who’s an FTM, who was told that he was a feminist because he hadn’t started taking T yet and still had a “woman brain.”

I’m not supposed to see the connection from that to humans and animals, the way that an atrocity against humans is somehow no longer horrifying or atrocious when perpetrated against animals… or remember the words of white supremecists claiming that slavery was fine for Black people in a way it wasn’t for white people… or hear sizeists speak of how emotionally torturing and brutalizing people who happen to be fat is justified because there is something fundamentally inferior to having a body that is a different size…

Men, after all, are real people; women are not. And humans are real people; animals are not; whites are real people; nonwhites are not. I am not supposed to connect this; I’m not supposed to translate the vitriol directed at radical feminists and forced-to-be-and-raised-as-women as, “Trans individuals are real people; women are not.” Recognizing the patterns of oppression makes me transphobic; refusing to agree that transfolk suffer some special kind of oppression that doesn’t touch or frighten or reinforce the bonds’ of forced women and refusing to excuse transfolk when they employ victim blaming—women are just natural rape victims, didn’t you know?—I’m fucking transphobic.

Right.

This is the line. If you don’t believe that gendered oppression is worth fighting, not on the basis that there are some “real people” who want to be gendered at the opposite side, but understanding that the very assumption of gender at all in our society is the basis of your oppression, then I don’t want to be your ally. Because if you aren’t willing to fight gender—as something that boxes people regardless of how they feel and who they are—then you don’t have any interest in actually ending oppression; you just want to get yours.

So get out.

Privilege 101: The Slant

Continuing on the topic of elaborating upon and understanding how privilege functions—as opposed to simply its effects—I wanted to talk a little about what I’ve termed “the Slant.” Part of how privilege behaves—the processes it uses to perpetuate itself as a vicious cycle—is a particular mental distortion inculcated within everyone growing up inside a power dynamic.

What makes it so insidious is that the Slant is entirely perception-based. The Slant describes two specific “cognitive biases” that are entirely based around the status quo: the reasonableness and trustworthiness of both the “empowered” and the powerless.

To clarify:

1. The “empowered” are:
a. Reasonable.
b. Objectively motivated.

2. The powerless are:
a. Unreasonable, irrational.
b. Personally or deceptively motivated.

Part A of the Slant is particularly important because the falsehood that humans are uniquely rational, reasonable beings, set apart from all other animals by a capacity for logical processes, is actually the freaking basis of human civilization.

It’s fairly obvious, given enough time and energy seriously dealing with other animals, that this is not the case: all animals have logical processes—they just aren’t necessarily based on sight-stimulus and technology the way humans’ information-gathering is. Animals come to logical decisions, like humans, but using different sets of information. Furthermore, animals only seem “irrational” if one is thinking of them specifically as not-person—as someone malformed because they were not born with a human interface.

And not to put too fine a point on it, tell me I’m the only bee in your bonnet the human concept of “logical” has always had quite a bit to do with whether or not you supported the status quo. Here’s where we get into the mind-boggling reinforcement of one oppression to another, which yes, means you support all of them if you are not vegan.

Women’s insistence that women were not inferior—not irrational, not child-obsessed dunderheads, not incapable of brilliance, not frail, needy histrionic cases—has always been used as an example of how women were inferior and irrational, and it still is. Evolutionary psychologists, MRAs, and trans misogynists use women’s belief that they are, well, people in order to argue that women are irrational. They’re delusional; they don’t get that we’re just the way we are because nature made us that way, which is not an argument for our extermination, somehow, but an argument against it and an argument that women should just, like, let us be evil. Women are just too stupid, self-absorbed, naive and idealistic to understand that the Kyriarchy exists because it is inevitable.

The fact that Black people did not want to be enslaved was used as evidence for how little they understood, and how much they needed to be “guided,” however brutally, by white people (men, generally). The fact that they didn’t agree that they were inferior was proof that they were inferior.

That fat people refuse to starve and emotionally torment themselves over the size of their body is evidence to the fatphobic, body-obsessive, carnist medical establishment that fat people just don’t understand how inferior they are. When fat people point out that any self-destructive endeavor would be fruitless—starvation, even with exercise, doesn’t work for somewhere around 98% of the population—they are assumed to be too stupid to understand “the facts.” Literally, fat people are expected to ignore the actual facts and embark on a terribly scarring journey of self-loathing—the more you agree that fat is evil and wrong, that fat is an indicator of a personal flaw, the more “rational” and “reasonable” you are. Surely we can all agree that you are weak-willed and immoral.

And today, too, if you are “mentaly ill” and object to the idea that you need to be institutionalized and “treated” into docility with psychotropic medicines—or if you and your others refuse to believe that integration is necessary in order to live a healthy and happy life—then it’s further evidence that you are just too mentally ill to understand you need to be controlled helped.

In our society, reasonable is a loaded word. It doesn’t take brilliance to see that.

Part B is simple but slippery, because it’s so easy for the “empowered” to wordle their way out of the claim. I can’t be responsible for what other people think of my motivations; are you implying my motivations aren’t pure? Yadda yadda, whine whine whine, what about teh menz/whitez/humanz.

But really, the best way to describe “assumption of motivation” is in terms of a good-faith/bad-faith argument. An assumption of good faith is the default: it’s reasonable to assume that a given human doesn’t mean you any harm unless you are given actual evidence to suspect otherwise—for example, the epidemic of rape perpetrated by men; the disenfranchisement of nonwhite people by white people; the abuse of animals by humans. It’s not unreasonable to assume that someone who was born and raised as an “empowered” person will be able or willing to see you as a person if you’re on the “powerless” side.

Bad faith is what is automatically attributed to those who are powerless, or who are fighting for the powerless. Their words are interpreted within the most unflattering meaning; on the other hand, when the “empowered” say bigoted things, they are defended and excused. Very often someone challenging the status quo is simply not listened to at all—my experience with trans commenters made me wonder, briefly but seriously, whether or not being transsexual actually impaired your reading comprehension. Simply by not agreeing, you can be accused of derailing or having impure, personally-motivated, bigoted motives:

1a. Animal experimentation has not brought about any serious medical advance; in fact, most medical advances have happened IN SPITE of animal experimentation and were slowed down by it instead of being helped. And in fact many diseases have afflicted humans specifically from their use of animals; it’s not good for humans, either.
1b. You care more about animals than humans!

2a. The gender dichotomy is fucked up. We should destroy it so that no one is gendered; then we can all be free to be people, instead.
2b. You’re transphobic! I worked HARD to be seen as a woman!

3a. Dude, what you just said is really racist; affirmative action doesn’t give non-white people an advantage.
3b. You’re just a reverse racist who doesn’t want to work for what you have!

And on a deeper level, the experiences and feelings of the powerless are unconsciously demeaned. Women are hysterical and overreacting about rape; women of color—people of color in general, but especially women of color—are “angry and militant” when they object to being alienated from a group (yes, as if it were undesirable); children and animals aren’t as complex or as rational and logical as adults, humans; and women who were forced to be “women” from the day they were born are just expressing “insecurity” about their “femininity” when they object to male-socialized people in their spaces.

Unreasonable. Hysterical. Irrational. Doesn’t know anything. Ignorant. Naive. Idealistic. Delusional. Doesn’t understand how the world works. Illogical. Emotional. Silly. Empty-headed. Airhead. Man-hater.

The Slant makes it impossible for you to know whether you agree with, or find persuasive or intelligent or competent, any “empowered” person because of the behavior/reaction sets they and you were indoctrinated into; similarly impossible to know whether your opinion of anyone on the “powerless” end—on the basis of age, race, sex, species, body shape, etc.—is based on your cultured filters of power or on who they really are.

No, scrap that: the Slant virtually guarantees that your opinion of anyone will be, in part, based on the place of power they are given in the Kyriarchy, regardless of how reasonable and logical you think you are.

And there are no easy answers. You can’t watch porn and pass out condoms to encourage sexual liberation; you can’t buy cage-free eggs and grass-fed cow products to encourage animal rights; you can’t put a Black or Asian person smack-dab in the middle of the photo amidst a group of white people and expect to be hailed as anti-racist or inclusive. You can’t decide that it’s okay for people to switch sexes in the gender binary, but not for anyone to object to the existence of a gender binary at all, and ever help anyone except the most privileged male-socialized people.

It is a long, hard, fucking cold road, and it’s one you have to take alone; there are no quick fixes. You can decide that every animal can feel and deserves not to be used as property, to be farmed; or you can give the fuck up and resign yourself to the fact that your unwillingness to dispense with the idea of property—with gender, with capitalism, with a “right” body to have, with the idea that sex can be power—has doomed everyone you claim to be fighting for. Because you are too fucking obsessed with getting yours to ever do anyone any fucking good.

Take people seriously. Listen to them; genuinely consider their experiences and feelings as valid; and don’t ever justify anything that is done to them in the name of oppression and power as “not as bad” as something happening to another person elsewhere.

The Monolithic Oppressed and “Consistency” in Product

A female-bodied friend of mine related to me something that happened to her the other day. She’d been waiting outside at the bus stop and one of her neighbors had come by; he had a friend with him. Apparently out of the blue, this neighbor turned to her and asked her, “You know how when a girl is raped the cops can tell because the vagina tears?”

My friend, understandably taken off-guard, responded, “Uh… sometimes…”

He insisted, repeating the question again. She repeated her response. Then, while he kept looking back at his friend, he explained that a neighbor of theirs had said one of their mutual friends had molested her. My friend’s neighbor didn’t believe her; his friend did.

“I wanted to tell them that they should believe her, because I’ve been there,” she told me later. My friend (who has given me her permission to post about this) has been raped before—but it was a “nice” rape, a father of a friend’s. He claimed that she’d “seduced” him, and… well. His wife told her that if my friend ever came near their house again, she’d call the police and have them arrest her.

No one believed her because she didn’t “act right.” She was punk in the first place, so “maybe it was some adolescent rebellion thing.” Or maybe she was just “a slut, you know how some cliques are.” And anyway, if he really did it, “why didn’t she go to the police? Why didn’t she tell someone?” Followed immediately, of course, by a parade of women saying that if they’d been raped, they would have gone to the police because, well, you can’t let them get away with it, now can you?

The neighbor kid didn’t know because she’d never told him. She got tired of being triggered every time she told someone because then they’d ask her those questions. She got tired of feeling like no one was on her side in the world, so she made a deliberate choice to not bring up the issue that would make her know they weren’t on her side.

“I figured it was a bad idea to like, go up to ask ‘Hey, are you really my friend or not?’ Because I never like the answer.”

What was worse was that her neighbor was asking her because she was female-bodied: he was trying to see if she bought into rape culture, if he could use her as leverage against other women. He was using her to cover his dick.

She told me it made her feel like he was violating her again by using her as a tool to dismiss someone else’s violation. “Basically,” she said, “you know how Carol Adams talked about the experience of rape victims being just, made into meat? Like objects? That doesn’t stop. We’re all just meat if some guy wants to use us that way.”

And it was an excuse to say that she wasn’t really being made into meat—she was just “crazy.” It was a bad excuse, but the flimsiest of lies will be seen as true if they defend rape culture.

Both of us know that checking for vaginal damage is in fact very rare, and largely occurs on Law & Order SVU, not in real life, a lot like the rape victim balled up in the corner crying. It’s an insidious form of rape culture: a “real victim” stereotype. No True Rape Victim goes out at night, or doesn’t starve herself to death afterwards, or doesn’t try to scrub off her skin in the shower. You think that trauma is something that makes you stop dead and just cry endlessly in the shower.

Me? I kept going to school; I kept functioning; I barely knew I hurt at all. Because my trauma was emotional, not physical, because I didn’t have bruises and broken bones, no one ever said something was wrong so I just thought it was… normal. And it was normal, to me: I barely existed. I didn’t feel hurt and I didn’t feel anything else, except an occasional thin wisp of amusement. Your body and mind is not meant to deal with ongoing suffering.

My friend said the same thing. “I just stopped feeling anything at all. No one wanted to see those feelings, anyway. I felt like I was intruding into someplace I hadn’t been invited if I got sad or angry or upset.” She said she became more like a robot than a living thing.

I felt happy and free and joyous every single day I lived in a tent, using my wits to get food for myself and my friend (and the neighborhood cats we made friends with)… It was world-changing. Those of you who have never had that experience, especially those of you suffering from a mental illness, don’t understand what it’s like to be happy, in totality, to have the thoughts and the feelings and the dull hard numbness just gone.

But even then, a month after I was forced back into civilization—into shelter—the memory of that freedom faded into only the palest idea that it had once existed. I only remembered that I had felt something much different, but I couldn’t tell you its heft, its color, its flavor, its quality and substance.

This is what trauma is like for the vast majority of people—it’s this hazy, heavy absence of self punctuated by sharp, stabbing pain. Anxiety. Triggering. Sadness. Loneliness. Worthlessness. Self-hatred. Rage. After a while, you can’t feel anything else anymore—you can’t envision a way out. Maybe it’s a blessing; maybe the memory of sunlight and ripe fruit would sharpen the hellfire of the brand and make us go insane. Nature isn’t cruel; there’s no reason for it to be, and plenty of reason to minimize pain and to not trap you into it. That’s also the driving behavior of trauma—that it is pain you can’t get out of; you’re trapped. Eventually, like the hum of electronics in the background, you just become numb to it.

But the lie that rape culture tells us doesn’t mimic reality, and so makes sure that as few people as possible are “genuine” victims. True Rape Victims do this, or that, and they’re virgins, and they’re good adherents to the patriarchy, and they would never have done anything to deserve male violation. Survivors are never allowed to be people: as Other, they have to be monolithic, because the more monolithic a group is, the easier it is to dismiss it. “Mother Nature” is monolithic. “African-Americans” is monolithic. “Children” is monolithic. “Animals” is monolithic. You can insert these words into your arguments and never have to ever question the assumption that the people that make up these groups are individuals that require an abandonment of exploitation—prison, pens, pastures, classrooms—in order to do justice to them. As people.

It’s a measure of the privilege afforded to white straight men that “white straight men” feel the obligation and right to protest when someone says anything about “white straight guys.” They tell us that not all guys are like that—that not all men are rapists, not all porn-watching men are sexually predatory, that not all white men are racist. They are also afforded the privilege to not have to prove it with actions instead of words: white straight men are assumed to be people—and actually, personhood is primarily defined by these visible social indicators. You can’t say all white straight men are like that—indignation, outrage—but you can turn to a woman standing at a bus stop, minding her own business, and ask her quite casually if she thinks that stabbing a woman through the soul is acceptable, assuming the entire time that if she says yes, then she is All Women, Everywhere, Because A Woman Said It; if she says no, then she’s just strange.

Meat is an object to be bought, after all. You should always shop around to try to get an object that meets your standards and specifications and, you know, it’s quite easy to find those if you look—all acceptable meat follows the same pattern. As an object—as someone transfigured into a number of objects—you, the consumer, are always the one whose whims should be obeyed and indulged. You can certainly pretend the meat wanted to be there, but it doesn’t really matter, does it?

Since meat shouldn’t argue back.

I Ain’t Dumb III: Intelligence Can’t be a Quantitative Measure!

At some point I found myself having to seriously consider the idea of “intelligent” or “smart.” I don’t know if it was because of my veganism, my primitivism, or my utter repulsion to the very idea of mandatory schooling, but it inevitably had a lot to do with the school I went to.

It was an alternative public school that’d been around for about thirty years running an individualistic curriculum—basically, you could just go to classes and write your evaluations and be done with it, but there was one extra piece to it: the Passages. There were six Passages in all—Career Exploration, Logical Inquiry, Creative somethingorother, Global Awareness, Practical Skills and Adventure. Social debate and peer review was built right into the grid: you had to have meetings with your “triad,” which could consist of at least three people, and your advisor (a teacher/counselor) before you could either “propose” (start) or “wrap up” a Passage.

The interesting thing about this, and the difference between this and most traditional schooling, was that there were no templates for the Passages. You couldn’t just pull it out of thin air: you had to work. If you wanted to learn, you had to reach for it.

The past few years I’ve come to realize that much of the school’s benefit to students was that it was a sort of anti-school. It was a detoxification center for students who had been taught to hate learning in traditional schools. And the emphasis was always on learning—as an active, not a passive, ability. You don’t go there to “get educated”; it wasn’t a choice someone else could make for you. You weren’t encouraged, as you are in 99% of other classrooms—including ones that “have good teachers!!!1″—to just lie back and think of England, so to speak. Learning was something you did for you, indigenous to your soul, and as such no one could give it to you or force you to endure it. You had the right to learn; therefore, it was your responsibility whatever you chose to learn. Choice. Freedom. Not compulsory. Not mandatory. No excuses, no shortcuts.

And honestly, I just kind of sat around for three years and then got incredibly fucking bored and decided to do something about. From what I hear, that’s not unusual, though it doesn’t make up the majority of the students. That was basically the point where I realized that learning is inevitable because, hell, it’s fun, isn’t it?

In my fourth year I met a German temporary student, Fabienne, with whom I’d be staying in Germany (for the most part; I had family there, too). She had… this attitude. My peers were used to people from other schools looking down on ours because it was so “easy,” I mean, they didn’t force you or threaten you into going to classes and learning. We were irritated about it, but it’s sort of like most fruitarians I know: Bob Torres will bitch at them and they’ll just roll their eyes and be like, “whatever dude, like you’d know anything,” and then they leave it.

While I was in Germany, Fabienne told me that our school was “easy.” (I’d retort and point out that no, actually, most traditional school systems are just fucking prisons—but eh.) She thought that the students there were stupid because they weren’t being challenged—that is, forced into “learning” things they didn’t want to learn and had no use for.

“Fabienne,” I said, “do you like learning?”

“No. Who likes learning?” she replied.

I’m aware she disagrees, but honestly, I won that debate right then and there.

What my “alma mater”—typically reserved for universities, but I think “soul mother” fits this situation perfectly—taught me was something slow and growing, like a seed gestating in warm, damp soil, as veganism and primitivism were for me. Learning had much more to do with joy—with the will to learn—than it did with how much you learned. And as such, learning couldn’t be measured by how many things you knew; it had to be measured by how gleefully you went after them.

And that’s where I broke from the idea of intelligence as quantitative.

Quantitative intelligence is a factor that underlies almost every fucking prejudice in the world. Using adult humans as property has been justified with, “they’re not as intelligent as us.” Same for non-human animals, and children; they’re stupid and unintelligent because adults are too self-obsessed to realize that the knowledge they have isn’t basic or even valuable for the real world. The natural one. No; they’re stupid, obviously. And you could tell that, see, because they didn’t know as many things as us! At least, they didn’t know as many things that “we” considered “important.”

A line between meaningful and non-meaningful knowledge was drawn and, in general, the more abstract the knowledge, the more valuable it was. It was harder to get—like eggs and dairy used to be—and therefore prestigious. And, as with eggs and dairy, this society is still built from the top down off of no longer pertinent concepts of prestige. Baked goods “need” eggs, despite the fact that they were included only because it was a “rich” thing to do. If you want to be smart, you “need” to read Judith Butler and Plato and some other godawful-dry, self-absorbed authors.

I am just so fucking tired of the idea that intelligence and smartness is quantitative. Let’s talk about what intelligence really is.

Intelligence is basic, and expressed in behaviors that allow an animal to navigate the world. The presence of greater intelligence in someone does not make them more valuable; having less intelligence than that person does not make you less valuable. Okay? Good. Now we’ve gotten the excuses for carnism out of the way.

I think the behaviors of intelligence are intensity, curiosity, critical deduction and observation. These all have different parts that make a whole.

Intensity refers to passion, emotional/mental; having emotion enables someone to process and remember information gathered. I disagree that emotion automatically makes you less reliable and trustworthy—after all, the most “objective” people have also historically had the privilege to agree with the present power structure; they had the least to lose from its perpetuation and as such generally didn’t much care to exert the energy to change it.

From my observation and critical deduction, I have come to the conclusion that animals have the capacity for emotion because it is an excellent way to store information about the world in which they live, although significantly less so in cases of trauma. You’re not supposed to be God, here. Your best guess is all that’s required.

Also in my observation, I’ve noticed that the smartest people I know are also extremely emotionally intense. That’s not data and I don’t intend to present it as fact, but simply because you cannot base an entire argument off anecdote doesn’t mean that anecdote is worthless and contemptuous. Something that is not A is not necessarily B if C is present.

Curiosity is the drive to learn things—that’s pretty obvious. It doesn’t necessarily apply to books, either. A hunger for information will drive you to learn, and you will learn much more than those who aren’t very curious.

Lierre Keith, for example, isn’t very curious. She spent twenty years trapped in an eating disorder and even though she had misgivings from the first few months, never seriously questioned them. She was never curious about veganism, or she would have went looking and found out that eating only brown rice and soy wasn’t healthy, and she would have found out that eating eggs and dairy about once a week doesn’t count as “twenty years of veganism.” She was never curious about women’s rights and feminism, or she would have stumbled into the discussion of eating-disorder-as-patriarchal-ideology and realized that the symptoms she was attributing to “veganism” were the symptoms that describe the lives of anorectics.

By the same coin, parrots are hella smart. As is my cat.

Critical deduction allows you to question what you’ve observed and found, and to trace together the lines connecting supposedly disparate topics and phenomena. When a cat does a trick someone meant to teach to the dog, that cat is employing critical deduction. Similarly, when you realize that transphobia is yet another form of patriarchal sexism via gender-policing, you’re employing critical deduction.

At the same time, critical deduction is necessarily critical. Reading a condemnation and carnism or intellectualism and thinking, “But animals aren’t humans—they’re obviously inferior to us,” or “But there’s only one kind of intelligence and reasonable deduction,” is employing the very antithesis of critical deduction. Genuinely thinking about it and saying, “Might be right. Have to seriously think about that, and if I decide they’re right then I’ll have to change,” is critical deduction.

Observation allows you to actually receive information from your experience of life. It can be, and often is, distorted through a lens of ideology—for example, thinking of children as stupid or less intelligent because they express themselves in a limited way.

Observation can only be free when not fettered by the paradigms we are taught to believe. Fundamentally, these ideologies—racism, sexism, ageism, carnism, capitalism, intellectualism, etc.—are invalid because they are taught: you are predisposed to them from a very early age, the shrapnel lurking in the back of your mind. I am always unimpressed by microbiologists that start believing in “a” creator, because even Hinduism is fundamentally monotheistic in its creation story. Come back with something that isn’t floating around in preality and we’ll talk.

Intelligence can only be measured by behaviors, and you might rightly argue that they then can’t be measured at all. But hell, that’s just honest—psychology, at least, recognizes that you can only know what’s going on inside someone’s head via the conduit of their body language, behavior and/or speech.

Ought to come down from your high horse, ffs. Y’can’t smell nothin’ but horseshit from up there.

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