Nature is an ecoterrorist!

Posts tagged ‘capitalism’

Hard Work and Capitalism

I find it immensely amusing and tiring to talk with capitalists because they never actually hear what I say; it’s more like they’re continuing an imaginary debate with me than responding to my points. I have a pretty good idea that this is just a symptom of being too ignorant of capitalism to know anything about any other social system, but it’s still funny/irritating when they come out with one of my “favorite” points: you just don’t want to work hard.

I’ll save the capitalist vs. anarchist (and civilized vs. primitive) analysis for later. Capitalists claim that “hard work” is a virtue within capitalism; so success within capitalism means an abundance of “hard work” and failure within capitalism means a sorry lack of it. (You can smell the victim-blaming already, I know.)

Bullshit. Capitalists do not believe hard work is a virtue, because the reward system for “hard work” inside capitalism is the absolute opposite of what a capitalist ideal of “hard work” would look like.

Before I go on, think about what “work” means. It includes: producing a physical object, producing a physical state (cleanliness), and organizing people or things so that these two “production” states can be carried out most efficiently (therapy, management, etc.). What work does not include is socializing, because socializing is enjoyable.

The lower down on the pay scale you are—the less successful you are at capitalism—the less you are allowed to socialize, regardless of how it affects your ability to work. I’ve seen cases where managers have actually separated crews because they thought “socializing” was a uniquely anti-hard work evil, making it harder for them to get done in a certain amount of time, and still they refused to allow the crew to work as they did best.

But the higher up on the pay scale you are, more and more of your “job” is actually just socializing. You don’t “work” under the same definition; you eat lunch with someone.

Capitalism cannot value “hard work”—that is, a dedication to productivity that eschews social and personal needs in favor of more work—when the most highly-valued positions are the absolute antithesis of that same “hard work.”

It’s even more ridiculous to believe that capitalism values “hard work” when socioeconomic inheritance happens. Very, very few CEOs got to be where they are by “working hard.” Most got their job by being born to rich, famous, or powerful parents. They did not have to work hard—ever. Hell, there are very few lawyers who weren’t born into a place of privilege.

I’m actually gonna assert that within capitalism, “hard work” disqualifies you for a more highly valued position; it’s a disadvantage to be hard-working. The biggest reason is that, because hard work is so closely associated with poverty and capitalist failure, hard work is coded inferior by capitalism. It’s devalued because the people who are the poorest are expected to work the hardest, and because very often they do.

But another thing is that power within capitalism is also based on socialization—you get power by getting people to give theirs to you. And one of the simplest and most ridiculous part of any status quo institution is the circle-the-wagons reflex: protect yourself against any untoward implications by refusing to break ranks.

That’s more than capitalist, by the way—carnists do it (well sure that animal abuse is wrong, but I eat tasty animals and I can’t care if they’re abused because I want some cheese har har har!), pro-porners (well I can’t say anything about their clearly-unhealthy “kink” because I know mine is unhealthy too and I don’t want to draw attention to it), anti-feminists (first it was our right to rape, next time it’ll be our balls!). It’s pretty par-the-course for injustice.

I don’t think capitalists do it intentionally, but people who work hard and the people who take the most shit are shut out of higher-paying positions; once I had a friend working at a U.S. pharmacy/corner store who was fucking amazing at it and impressed the hell out of the district manager. This wasn’t weird; it was just how zie did zeir job. After three months of doing everything literally perfectly, though—and if you’re familiar with those shitty pharmacy/corner stores and their turnover rate, you’ll understand how hard it is—the assistant managers started whispering about how zie was trying to suck up into the position of manager. They found excuses to write zem up when nothing had been a problem before and, within another month and a half, they’d made the job so fucking unbearable zie left.

And this is pretty common; if you work hard, you’re seen as a threat and cut down to size.

So in reality, hard work isn’t a virtue of capitalism; it’s a mark of failure. The best thing you can do to succeed within it is cultivate charm and appearance and schmooze the hell out of powerful people in hopes that they’ll give you some of theirs. This has been how it’s been working for quite a long time—and they’ll have the gall to say women didn’t earn their way to the top.

Of course, the whole socializing thing is boring, because trying to pander to others’ prejudices is really annoying; and a low-paying job sucks because you have to take a lot of shit. I prefer actual work, upcoming.

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Honestly

This is not an issue that directly relates to any form of rights I’ve spoken about. It’s about boundaries, finding an ethical code that won’t tear you up inside with hypocrisy, and protecting yourself.

I was, like a lot of people, brought up to believe that honesty was one of the biggest virtues someone could ever have; at least where I grew up, kids were inundated with feel-good stories about “doing the right thing,” and not getting punished because they had the goodness of soul to stand up and proclaim The Truth. No, the world doesn’t work like that, which makes it an even shittier propaganda tactic to use on children, but the idea of honesty as paramount still looks awful good until you take a look at it in the context of reality—power, prejudice, inequality and defense.

Much like pacifism, the people most likely to benefit from widespread “honesty” are also the people least likely to have to practice it, because the power imbalance is heavily tilted to their side. The rich, the powerful, the white and the dickled have much less to lose from practicing (or not practicing) pacifism and honesty; there’s less of a line between a choice to do so or not to do so for them.

What’s the worth of a white person’s choice to be a pacifist in a society that does not target them with violence, inequality and disenfranchisement? It’s not like that white pacifist won’t be hurting the people of color who do suffer those things; they’re institutionalized. One white dude’s symbolic gesture of non-participation—especially while zie is still participating in other oppressions that highlight and entrench racism like capitalism, carnism, technocentrism, for a start—doesn’t do a whole lot to reduce the impact of racism on actual people. Not even talking about it will stop that shit; it’s not in your hands.

And what does pacifism symbolize to the power structure when taken up by a person of color, except a willing acceptance of victimization?

I’m not asking about the personal value of these beliefs, whatever they may be. I’m asking about what they do. I’m asking where these supposed “subversions” of the power structure become actual subversion, actual sabotage. Especially since I do want to enact violence against the power structure—I want to destroy it utterly. Again: I’m trying to chop down the tree of oppression. You don’t have to join me, but you had better stay the hell outta my way while I’m swinging the axe.

What effect does honesty have on the power structure? How does it help, or harm?

The first time dishonesty as a political act, instead of as simple self-protection, was driven home to me was when Aslan and I were homeless together, living out of a tent bought with the money I’d saved up as our last vestige of hope. We had an average income of $0/mo. I’m the black sheep of the family and have never had any kind of financial support from them; Aslan grew up on the streets under a welfare mother and zeir working-class stepfather was seven hundred miles away, assuming he’d be willing to help the kid he abandoned at four. No trustifarians we. So you can imagine how we got food. Not through a dumpster; they’re mechanizing them all nowadays. Anyway.

We ate better than we had in months, even walking a minimum of 30,000 steps every day. Not particularly because we got “a lot,” but because we managed to get enough. It helped that we’re vegan—carnist foods are much riskier to shoplift than anything else. Some karma thing, I dunno. But it struck me, the first time I went in with Aslan with a goal in mind, just how much capitalism has invested in imbuing this strange, distorted “honesty” into you: the entire structure of a corporate grocery store is designed to hide the underhanded shenanigans occurring on every level of the capitalist establishment while at the same time trying to make it so that you do not have the ability to hide anything from them.

And most of that attempt consists of psychological tactics. Most people don’t know not to twitch, to act as if you have a right to be there, and to do your best to remain as invisible, unforgettable, and impersonal as possible.

There is a direct line from one to the other here. You have to ask: who is profiting from these beliefs? In other words, who is profiting off of making you too nervous and guilt-ridden to ensure that you can eat, regardless of whether or not one of the upper caste will accept your petition to work? Because the answer is fairly clear. Instilling the belief that honesty is a necessity, even and especially when it harms yourself, in order for those who hold power over you to cement that dynamic straight into the ground.

Put another way: if you are honest, who is going to hurt you?

As a matter of policy, I don’t particularly believe that anyone is obligated to tell the truth when they are long the power imbalance. There are a few caveats to that—the consideration, for example, of whether or not you’re going to be directly hurting someone else by lying—but the rest stands. In many cases, I see lying as an obligation, such as with the quintessential “he went thataway!” misdirection of oppressors in search of a revolutionary. The only person you should ever make a policy of total honesty with is yourself. And maybe your best friend/long-term lover, but I’m pretty sure that requires negotiation. A lot of people start “opening up” and then take it way too far because they have no experience with what is an acceptable and desirable limit to that.

Question these social norms you are given at their premise. Why is honesty desirable? Why is pacifism? Why is femininity? Why is carnism? Why is nationalism? Why is the human race? Ask not just why but how—how are these things desirable, and whose interests do they serve?

Your ethical code needs to be informed of this, to be malleable, so that you needn’t sacrifice yourself to the power structure in order to live by your ethics, and so that you needn’t betray your ethics in order to protect yourself. Revolution is not an easy path to walk: you need to set aside a lot of your honesty for yourself, so that you will be neither willing nor able to tolerate or make excuses for yourself when you veer too close to being the kind of person you do not want to be.

“I Paid for You.” Capitalism’s Inherent Property Ethic

Even amongst the less capitalist circles, there’s not a whole lot of talk about the totalizing objectification created by a system run by exchange. Pretty much everyone understands the basics of classism: that you’re perceived as being inherently worth more and a better person if you’re richer, and given more opportunities based on that, whereas the reverse is true if you’re poorer. In other words, socioeconomic class is perceived as a reflection on one’s personality in capitalism in a similar way to beauty in medieval Italy. The richer or more beautiful you are/were, the better a person you are/were.

Yeah, that’s basic. And pretty obvious. But classism is inextricable from capitalism in another way—and ageism, racism, and sexism insofar as these groups are capitalistically disadvantaged, too—because, to put it gently, our entire system is based on the value of currency given to anything in general… and it invades everything.

There’s a particular transactional model of oppression that states thus: the more money that others have to give you in order to support your survival, the less you are worth and the more you are owned by them.

You see this everywhere. Look at the anti-welfare crap going around; look at the anti-socialized medicine crap going on in the U.S., the fire being rained down on unions in Wisconsin and Indiana, the sabotaging of jobless benefits. Resentment is bred because the people who feel they are “paying” for these things without benefiting feel as though they’re getting ripped off—because they’re having to buy something without getting to benefit from it.

When you look at it from an item perspective, it makes sense: if a store charged you for items you didn’t buy (and therefore didn’t get to use), you’d be pretty pissed too. It makes sense, except for the fact where we are talking about peoples’ lives instead of an actual object.

… But thanks to capitalism, the monetary value assigned to someone’s life and/or quality of life is the signal that they are property—an item or a product that you are having to pay for without being able to use.

You know those old “jokes” about how wives are merely bad prostitutes—they take men’s money and then don’t even put out in return? This is why. They are being “paid for” as products, but the men, their “purchasers,” don’t get to use them at all. This follows other forms of oppression, too—ageism, for example. Literally, by paying for their children, parents feel an entitlement to force/abuse them into doing something just so because they are effectively buying them.

A person becomes a product when a monetary value is assigned to them for whatever reason—their survival, their quality of life, maybe just a momentary indulgence. It even applies to employers: Aslan, at a previous job, would be stocking about $20,000 of product every night—usually mostly on zeir own, too—but zeir manager wouldn’t even let zem get fucking overtime. That’s another problem with the product-purchaser capitalist worldview: it brings into play the “natural” desire of a purchaser to get the most for their money.

This is endemic, too, unless and until we cut the line tying someone’s survival and basic quality of life to a monetary value. Food, shelter and water must be upheld as basic human rights, inalienable, such that they cannot be sold unless they are luxury products—as with exotic fruits like passionfruits (in some places), animal products, several kinds of sweeteners, sodas, prepackaged “junk” foods, etc. Outside of luxuries, whole foods are your right. So is shelter. Until capitalism falls or compromises, you will be objectified just by surviving.

What Does Life Say About Those Who Die? Submission and Ventriloquism

I found an article on Gary Francione’s blog, The Abolitionist Approach, a post entitled And What About the Four Other Dogs? In it, he talks about how five dogs were scheduled to be euthanized at a shelter; four died, but one—a puppy—was found to be still alive after being given two lethal doses of euthanasia medicine. The dog’s survival was posted by a veterinary technician on a pet adoption website, and hundreds of people over North America began clamoring to adopt the dog.

He asks, as with the title, what about the other four dogs? The ones who didn’t make some kind of miraculous escape?

This story is similar to the stories about farm animals who escape from slaughterhouses and are then given homes to live out their lives. They, too, are “special.” They escaped from the institutionalized exploitation that we have established. They have cheated death.

Many people think that when an animal escapes death in this fashion, it is some sort of divine sign. These sorts of events ironically reinforce our view that because there is no divine intervention for all the other animals that are killed at “shelters” or in slaughterhouses, then this is the way things ought to be for those other animals. They are killed as part of the “natural” order.

This is true. I have heard exactly this kind of “argument” used against veganism, although I last encountered it several years ago, perhaps because the most obvious inaccuracies are hard to ignore: “If animals cared about not being killed, why don’t they try to escape? [Kidnapped African] slaves did, after all.”

That’s paraphrased, but I did not actually add in the part about the kidnapped Africans. She put that in on her own. There’s the obvious problem with the argument, which is that many animals have escaped and that slaughterhouses are built to prevent that from happening—a la Temple Grandin—but then there’s something else wrong that she didn’t realize. The fact that most kidnapped Africans did not try to escape, or successfully escape, was used as evidence for the idea that slavery was perfectly fine.

I. After all, if the kidnapped Africans really objected, they would be escaping, successfully, in droves. II. After all, if she really felt it was rape, she would have fought him off. III. After all, if she really didn’t want to be beaten by her husband, she would leave him. IV. After all, if he really didn’t want to be bullied, he’d fight back or go to a teacher. V. After all, if zie really felt zie was getting cheated by zeir boss, zie would have sued. VI. After all, if zie doesn’t want to be poor and starving, zie would have gotten a job. Et cetera.

This is a variation of the No True Scotsman No True Rape Victim fallacy—the idea that if someone being oppressed really thought it was unjust, they would fight back against it. And they would win. But the idea of the Iron-Willed Escape invalidates not just those who can’t imagine fighting off their abuser—it invalidates the people who do successfully manage to fight off their abuser, too. Rape victims are discredited because, given that he didn’t really manage to rape zem, he’s still Shrödinger’s Rapist and therefore, not really a rapist. The question is always, “But how do you know zie was really intending to hurt you?” because any resistance against power is always seen as fundamentally unjustified.

Thus, if zie was able to fight him off, zie couldn’t really know he was actually going to rape zem—he didn’t, so therefore he’s not a rapist! But if he does succeed in raping zem, then it wasn’t really rape because zie failed to fight him off so zie wasn’t really serious about not wanting it… so therefore he’s not a rapist!

That’s what rape culture is. That’s what victim-blaming is: placing the onus of rejecting violation on the victim instead of the violator. It is Lierre Keith‘s perfect philosophy because, no matter what, the oppressor is never to blame for oppressing. An abuser can’t be held responsible for their actions: you just let it happen. You just let him sell away your children. You just let her beat you. How were they supposed to know it wasn’t okay if you didn’t force them to stop?

“If you don’t like me hurting you, then you shouldn’t let me hurt you.”

The oppressor becomes invisible and the oppressed becomes solely responsible for their own oppression. If they don’t like it, then they should have tried harder to keep it from happening. Somehow, the abuser is never held responsible for their decision to abuse and never expected to actually treat anyone like people. The victim is portrayed in a black room, empty save for zem, shuddering as an unseen hand batters zem—something that is assumed, because of the absence of any visible perpetrator, exists entirely in zeir own mind, that zie is submitting to. A personal pathology. An individual flaw. No atrocity to see here, folks; move along.

You should perhaps question why it is easier to hold the victim responsible than the one who victimized zem.

I draw together all these examples not to show similarities between different forms of oppression, but to show how all oppression is fundamentally the same. Oppression and its justifications are all the same—they’re utterly unoriginal, just a repeating pattern of the same thoughts, the same arguments. Every carb-starved fuckneck thinks that “but plants are alive too” is a unique and compelling argument against veganism, and so does every porn-addled fuckneck think “women’s choice” is a unique and compelling argument against anti-exploitation, consideration of abuse, capitalism, coercion, reality. Then they wonder why they keep hearing the same rebuttals in response, over and over again, and conclude that those desperately trying to scrape their way out of a fucked-up, oppressive world and into a new one, those people simply have nothing else to offer.

It’s the other way around. Being aware of oneself requires an accounting of one’s bigotries, one’s life, one’s actions. It requires a vicious, snarling demand for self-inflicted honesty and ultimately, honesty requires change.

In a society that wants to view oppression as normal, as neutral, as right, it becomes much easier to blurt some self-indulgent nonsense and let yourself fall into the ensuing applause.

To Be Property

Part and parcel of property status is maligning the intelligence of the property class: their experiential, emotional, and mental capacity and complexity. Everyone assigned property status at any point in the world has been said to be simplistic, not in control of their actions, incapable of grasping or using dense logic.

Slaves were—one of the justifications for making it illegal to teach slaves to read and write was that they were incapable of learning. (Apparently it makes sense once you’re dealing with enormous cognitive dissonance; whatever.)

Women were—they had to maintain entirely domestic lives to prevent the atrophy of their frail ladyparts, and also to prevent their descent into violent, frothing craziness. (Which I have to wonder, were they just tired of laying back and thinking of England?) Except for poor women, anyway—the “lower classes” had no problems of the sort because, well, they were lower class, and already had those labels applied to them.

Speaking of, working class people were said to be like that—even now, our stereotype of a McDonald’s worker is completely unsympathetic: a vacant-eyed, slackjawed imbecile flipping burgers with a limp wrist.

Children are supposedly inferior, which only holds up as long as you refuse to take into consideration a) adult dissociation from their childhood and b) that not being able to argue effectively in a language you’ve only had a few years to learn, especially when everyone treats you like you’re fucking stupid, might make accurate results a bit hard to come by. Animals are supposedly inferior, too, in the same ways children are—driven by instinct; impulsive; simplistic and lacking in logic. The idea that animals are inferior falls prey to a lot of the same problems, too—but the one I want to talk about here is that believing they are stupid, crazy, and untrustworthy solidifies others’ power over them.

This is not some convoluted fucking theory, either, that makes you feel like you have to be on drugs to see it clearly. You have to believe that their thoughts and emotions are inferior and unworthy of being taken seriously because if you didn’t do that, you wouldn’t be able to keep doing this shit to them. To feel justified in consuming a cow’s corpse, you have to believe that the cow’s experience wasn’t worth taking seriously; to feel justified in forcing a child to eat that steak, you have to believe that the child’s experience isn’t worth taking seriously.

Zie just doesn’t know what’s best for zem. Pele’s erupting tits, that has been heard for centuries. Let me point out:

Crusades: They Just Don’t Know What’s Best For Them.
Conquistadors: They Just Don’t Know What’s Best For Them.
Native American Genocide: They Just Don’t Know What’s Best For Them.
U.S. Slavery: They Just Don’t Know What’s Best For Them.
Women: They Just Don’t Know What’s Best For Them.
Farmed Animals: They Just Don’t Know What’s Best For Them.

Et fucking cetera. No, seriously, white fucks actually argued that slavery was a good thing because otherwise black people would just run around being violent and tribal and natural (omfg!1) and crap and not knowing what was good for them, and it was up to the Good White Christian Men to kidnap them and submit them to horrendous lifelong multilayered torture to break their spirits for Jesus. And that runaway slaves didn’t say anything against slavery itself, because guess what: They Just Don’t Know What’s Best For Them.

Obviously, there’s that lingering, strikethroughed “Us” right before the Them, unspoken but not unheard. It’s present in every rape, every unspeakable act of violation on another’s body and soul. You just don’t know what you want; you don’t even know your own mind, and that’s why I get to do this to you without feeling a twinge of empathy or regret. You just don’t know that you’re perfectly fine with this, you stupid dog.

This needs to be repeated to you, over and over and over again. Whether it has to do with women, non-human animals, indigenous peoples, children, it does not fucking matter, you need to fucking understand this: the property status came first, the justification after.

It was not: “Animals are, like, retarded, so we’re gonna feel just dandy playing tiddlywinks with their social structures before killing them.”

It was: “We want to play tiddlywinks with animals’ social structures before killing them. Not because we need the food, mind, because there’s plenty of that all around us: we want to because being able to subjugate someone means that you are powerful, and we want that power. But, um, we’re gonna feel pretty shitty if we actually consider their feelings like the non-predatory species we are, so… They’re retarded! Take that, conscience!”

It was not: “Women are simplistic and irrational, so we get to own them and rape them whenever we want.”

It was: “We want to own women and rape them whenever we want… and women are simplistic and irrational, so we are perfectly moral in doing so. God/Science/Nature/Darwin/Psychology says so.”

Part of privilege, part of oppression, is being brainwashed into thinking that it was the other way around. Because if the justification came first, the oppression has a reason to exist—that’s rationalization, right there. It’s never been true, but if the oppression existed for a reason, then you have your reason to disregard it and continue the power structure.

DNA is a damn good self-perpetuating system. But I think oppression may be a little bit better—because even when it’s eating you from the inside until you’re an emotional and ethical cripple, you’ll continue on. Even when you’re killing vast swaths of your habitat and your community, you’ll continue on. And when someone gives a damn good post underlining why those prejudices you hold aren’t trustworthy, you’ll use the prejudices themselves as an argument for why they shouldn’t be listened to.

That’s fucked up, man.

The Only Thing I Learned from Therapy

There’s a longer post coming up on this in the meantime, but the transactivists who’ve been commenting seriously need to get a grip.

You want recognition and respect of your gender ID? Gotcha. There you go; you’re a man or a woman (or your choice of words). Yes, real ones. Unless you happen to be a balloon masquerading as a human animal. There you go. Problem solved.

If that’s what you want, then that’s what you get. I won’t bow to you or shut up simply because you don’t like what I say. That’s not a privilege I give to anyone. And hey, guess what? I can still disagree with you and respect you. Happens all the time. I can even disagree with you on the way your identity came about and how it can be helped and still respect you; I disagree with my friends, several of which are transsexual, but we get along great otherwise. Because… I respect them, and they don’t confuse agreement with respect.

In fact, I don’t need to agree with you on what causes your problems or how your problems can be solved in order to give you exactly what you say you want: respect and recognition. I do not need to agree with everything anyone-who-is-oppressed believes is in order to not be -ist. And, given that I’m a full person and I don’t particularly enjoy the limits compartmentalization would bring to my life, I can even believe several things at the same time! Some of which neither side of A Controversy wants to believe! Amazing.

I don’t need to agree with you on every single fucking facet of the world in order to think you’re a person that deserves respect. (Because that is my priority: that you are a person and all rights flow from that, not that you are someone that needs to be treated nicely because you’re so pitiful, or something.)

And in fact, this works everywhere, with every kind of oppression. Just because you suffer doesn’t make you enlightened on the specific mechanics of that suffering—only the experience of it. Hell, even I don’t claim to know what will fix X with me a lot of the time.

I don’t need to believe in capitalism and socialism and Marxism and anarcho-syndicalism, all of which are believed in by some poor people, in order to be anti-classist.

I don’t need to believe that Black people are better than animals because they’re human in order to be anti-racist.

I don’t need to believe that fat is inherently genetic and that environment plays a minute role in being fat in order to be anti-sizeist, and believe that fat people are people who deserve to be treated with basic dignity.

… But basic dignity doesn’t include the idea that if you say Y, because you experience X, you are automatically right. That’s never been true, but this is the impression I’ve gotten from the commenters I’ve had so far.

Let’s get this down. Among my many beliefs are:

– That everyone, regardless of assigned genitalia/gender-conflation, deserves to have their identity respected. Because they are people.
– That you are entitled to do anything you see fit to your body in order to feel okay with living in it, provided it doesn’t harm anyone else (SRS doesn’t affect anyone but you, so that fits).
– And for free.
– And with a minimum of hassle, too. I don’t have any aversion to people making “bad choices,” (whatever that means), as long as they’re not harming anyone else.
– Everyone has the right to not be harassed or attacked, because they are people. (Mind, I can’t really help it if you still want to believe I’m attacking you. Y’all need reading comprehension stat.)
– Everyone has the right to not just automatically assumed to be lying, or acting in bad faith.
– Everyone has the right to have their experiences listened to, have those experiences seen as valid. Maybe not objectively, I-feel-like-this-therefore-it’s-true valid, but objective gibberish is hardly necessary to treat someone with respect.
– Miscellaneous not-treating-you-like-the-devil item here.

Basic dignity, right there. I can’t and won’t do any more for you than this. And if you’re so bent on acting disrespectfully to me—I’ll note that not a single fucking transactivist has actually asked me anything; you’ve just assumed your initial misconceptions to be true—then, yeah, you don’t need to be here. Go take a walk in the sunshine. It’ll do you more good than running up comments here.

If you want to ask me things, and not assume that I am a horrible fucking person for not believing everything that you happen to immediately, then awesome. I have a lot to ask you too. Most of the comments I’ve let through, I’ve done so in an attempt to learn better—to goad someone into actually having a conversation with me. Alas, “to learn better” is actually entirely different than “accept everything so-and-so says as right.” What I’m asking for is not assertions; it’s descriptions.

But until you’re willing to treat me with basic dignity, too? This is an incredibly annoying phrase that, even when necessary, is still incredibly annoying:

I’m sorry you feel that way.

Now, on to actual posting! Also, comments disabled because y’all can go for a day without having to tell me I’m the Antichrist, I’m sure.

No Word for Young Rebels

Still thinking about love, this time in the context of Western language norms and prejudices.

It’s been apparent to me for years that English is a language made by the powerful, for as much as many survivors’ words have been co-opted into the language for use by “regular people.” It’s ridiculously strict and shallow: a word can have many meanings, but there are no words for the depthless things.

I can describe joy in terms of behavior: that joy is a feeling that resists being kept private, a feeling with its own impulse to share, with generosity implicit in its nature, not of the thing that gave you joy, just of joy itself. That joy creates this radiant aura so you think you’re grinning out your eyes… When I hear capitalists speak of “joy” as a private experience, I know they’ve never experienced the thing I have. It transcends happiness. But in the wake of a society that cripples your emotions with civilization, imprisonment for indoctrination, carnism and technological mind-thinning, people apply the word “joy” to the only experiences they’ve had—ones that, to me, seem pathetic and muted, although I used to think the same things when I accepted and submitted to the system.

The value of limited vocabulary is something restricted to the privileged and powerful, because it is a privilege associated with power to be interpreted in the blandest and least-incriminating way. The words of those who aren’t white, who aren’t male, who aren’t rich are looked at with an eye that is thousands of times more critical.

A white man is allowed to say, “White people are privileged, and this privilege is killing people of color.” He’ll even be applauded for it in many circles. But Pele forbid a Black or Hispanic woman say the exact same thing… because that white man’s very whiteness and maleness suggests that he is not a serious threat to the system—he is part of the system, and those benefiting from a power structure very rarely actively dismantle it. The same damn words will get a woman of color FBI notice.

Those holding power are given the benefit of the doubt: their words are taken at face value. Look at the interactions between MRAs and feminists—when the MRA says he’s not a misogynist, that he doesn’t hate women, it’s taken as truth even when he goes on to call women whores, manipulative fuck-holes; when the feminist says she’s not a misandrist, she’s assumed to be lying for the benefit of her feminazi agenda, even repeating over and over and fucking over again that men are people too, she just wants them to act like they are—for them to act like they, too, are bound by all the interpersonal responsibilities and care that women are.

Words mean all of jack shit for those fighting the system. Truth means all of jack shit, because someone who is fighting the kyriarchy is automatically assumed to have sinister ulterior motives. People who suffer from the system are untrustworthy. People who want to fight the system are absolute liars.

It’s a remarkable self-perpetuation scheme.

Words mean different things depending on who uses them. What does love mean when a man says it, as opposed to a woman—what if they’re white, Hispanic, Black, first nations?

My experiences have taught me that words mean a whole fucking lot when white men use them, because they can correct someone who “misinterprets” them and be taken at face value—oh, that’s okay then, it was just a misunderstanding. People who challenge this—um, you say that, but your actions and other words prove you do actually think that—are taken as so mean, so unreasonable, so volatile, so angry.

Because they’re allowed to tell someone seeing the truth that it’s all a “misunderstanding,” words essentially mean whatever the powerful—white, rich men—want them to. It just compounds the problem of a limited vocabulary.

The oppressed aren’t allowed words for their experiences, thoughts, feelings and beliefs: I’ve had people argue with me that Biting Beaver’s Rapist Checklist wasn’t right because of the definition of rape that was in the dictionary. He actually pulled out a dictionary and showed me, as if it meant anything—as if it weren’t constructed by white men, as if it meant more because it was constructed by rich white men.

A dictionary could wipe out an entire populace’s experiences because the book meant more. I realized then that words—not the use of them, but their definition and their limitations—can be genocidal and gynocidal. You don’t kill someone by using words. You kill them by making it so that there are no words for them. You just… erase them, make them stop mattering. Words mean so fucking much in Western cultures: sometimes your entire value can rest upon using them correctly, in a way and a manner that the kyriarchy is sympathetic to. You need to be “articulate” and “well-spoken” if you’re not white; “rational” and “logical” if you’re female. Without words that win over the kyriarchy, your value is nil.

An absence of words doesn’t stop the experiences that would be named by them: they just stop those experiences from mattering. Do I need to point out how this benefits the power structure, again? Lacking words for my gender doesn’t stop my “flavor” from exiting the mainstream entirely. It’s never stopped anyone from feeling anything, but it’s stopped them from being heard.

So love means what it is appropriate to mean for the kyriarchy: ownership, a power dynamic, sexual preoccupation. It’s popular in the BDSM community to think they’re “deviant.” I could laugh until I coughed blood. There are no words for the feelings I have for my friends and my lovers: in the face of the overwhelming glory and intensity of those sensations, “love” is pale and anaemic, washed out. The Japanese color (roughly) for death is white; for life, red. My love needs a red word, my life a new language.

It’s why words need to be made up. The English language has no words for these things. But making up words and changing the meaning of existing ones is a power given only to the privileged and even then, only to the most privileged. I have been told so many times that “carnism” is not a word by carnists who thought they were radical and anti-oppression. If we didn’t make up words where there were none, no oppression would ever get noticed. Ultimately, their resistance to carnism was the same as the resistance to sexism and racism… they benefited from it, and they didn’t think it should matter or be heard: so any word that named it for what it was had to be inherently illegitimate. Rape has always been illegitimate… from its very beginnings, rape was about men. A property crime: rape was about men. It’s still about men; to make it about those who survive it and those who don’t has always been illegitimate.

Love has always been a privilege of the powerful, too—its definition and its use. Love your wife; serve your husband. Love is not necessary from an inferior; after all, it’s not like you have a choice. And while they may want to force you to love them, the fact that you can’t escape—you can’t escape from their love—is enough.

The more I think about this, the more convinced I become that we need a new language, one full of red words to give voice to all the brittle and tender nuances of thought and feeling that are the right of all animals: the birthright of experiencing your life.

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