Nature is an ecoterrorist!

Posts tagged ‘invisible oppressor’

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.


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.

The Lessons of Pornography

So I wanted to point out the wondrous Elkballet again (I’m really digging that blog) on a particularly compelling post on the effects of porn. In large part because it’s all fucking true.

I watched porn regularly to masturbate for about two years beginning from when I was twelve. It took me more than six years after that point to really rid me of its effect enough to make an impact—of course, it didn’t help that I kept reinforcing the pornthink by repeatedly calling up the images and tropes when I was masturbating. I did this because, like Elkballet, masturbation wasn’t as fun or stimulating without it; it was years before I managed to masturbate to orgasm without using pornthink in some way.

When I first saw my boyfriend again, I found porn images would pop into my head during sex. I would have trouble being turned on, even orgasming without at least briefly calling up images I had seen. I would sometimes wish I could hop online and quickly look up images so things would go easier. Images would randomly pop into my head, without my meaning for them to. Without even realizing I had done it I developed a voyeuristic attitude towards sex. I wanted to watch him do things to himself, to me. I was even pressuring him into performing things, asking repeatedly despite him telling me it made him uncomfortable. I had stopped looking up porn, but my brain wouldn’t allow me to stop seeing it.

Check, check, check and check.

Looking back, one of the most bizarre and disturbing distortions that porn caused in my mental state was that I dissociated from my body during sex. I saw myself from outside—I saw myself having sex instead of actually being within my body, having sex. I became voyeuristic, too: sex developed into a series of actions. Me doing to my partner. My partner doing to me. As Catharine MacKinnon said—subject verb object.

There was none of the sense of sharing and being together that I now consider one of the best parts of sex; it was very mechanical and automated, though not in the way you’d typically think. Instead sex was segregated into roles—the top; the bottom; the sadist; the masochist; the dom and the sub. One was done to and one was doing to, except if the one usually done to was the one commanded to do. In case you can’t tell, I also became obsessed with BDSM; if you’re interested in it, it’s actually quite boring and you should stop and detox for a while. Forcing sex into a series of actions where one partner is passive/submissive and one partner is active/dominant stops you from ever getting to see how fucking awesome sex really is. It kept me from being able to see it for a fucking long time; I saw my partners as mechanical, too—like they were characters: they were just vehicles for the actions that were “hot,” as determined by porn—penetration, no doy.

Even when my partners persuaded me to stop being so intent on doing things and to simply relax, I couldn’t figure out what to do. Enjoying the sensation is alright, but it gets old fast. In porn, people don’t really, like, touch each other when they have sex—which is just beyond sterile; I can’t figure out why anyone would find it attractive anymore.

And you learn sex from porn; even if you don’t think you do, you do. Even if you think you already know about sex, the way you have sex will change if you start using porn. I had to go through a very painful growth period where I couldn’t figure out what to do with my hands if I wasn’t doing something to my partner.

Porn inhibited my ability to have sex with another person; I learned not to have sex with my partner, but to be preoccupied with porn. I’d say that porn was my sexuality for a good chunk of my life—that my sex life was haunted by the ideas of sexiness and hotness contained in porn, acting as a go-between for my partner and I, instead of merely allowing us to have sex.

Eventually I got over that. I’m still getting over it. But while I’ve recognized this for a while—recognized just how powerful pornography can be, and just how much it can absolutely cripple your ability to relate sexually to another human—there was another thing that made me decide to post this. I confided in one of my friends, as the post had caught her eye while she was visiting and she went ahead and read it, just how true it was and just how fucking hard ever having watched porn had made any kind of healthy sexuality for me. She replied—and has given permission to me to post about this—that she’s suffered from all of the same distortions in her own sexuality and mental state.

Except she’s never watched porn more than a handful of times, and for their comedic value at that. What caused that shit inside her head was the multiple rapes she endured as a child from grown men.

Rape taught her the same things that porn taught me: sex was penetration; one person was allowed to be active and the other person had to be passive; fear was inherently sexual; dominance was sexy; when having sex, people were really just things—objects using each other. She thought that large, painful penises or inserts were the only things that could be “sexy” and couldn’t stop herself from reducing the people around her into body parts—arms, legs, chest, stomach, butt.

Let me repeat that, more clearly: enduring repeated rapes as a child caused the same worldview changes as porn.

And now more succinctly: porn teaches the same things as rape.

For all the sex poxes may cry otherwise because they’re still having their sexualities warped and twisted by porn, I have to say, because I know better—porn is profoundly anti-sex, anti-sexuality, and just generally hateful shit. It’s much more fun over here.

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.

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.

Privilege isn’t Winning, it’s Not Participating

A huge problem I have with the concept of “cisgender privilege” is that my female-bodied friends, and female-bodied people in general, are somehow assumed to have more privilege from being recognizable as feminine, instead of more targeted for victimization. Er, no. Femininity doesn’t work like that: there is no place of acceptance or safety, just different kinds of violence and objectification.

What I’ve seen is that when women achieve or fall into contemporary beauty (i.e. femininity) norms, they are not given a magic shield from gendered violence, whether sexual, emotional or physical. But they are given more attention of the kind patriarchy wants us to believe is positive—a guy not-so-covertly stalking you throughout the entire grocery store, spooking you so much that you keep your keys between your fingers and look over your shoulder walking through the parking lot; some douche who comes up and tells you that you’re pretty, with the obvious expectation that you’ll immediately swoon and accompany him to bed; getting “HAY BAYBEE” or sundry other things shouted at you from a passing man (in a car, on foot) instead of “FATASS” or “FREAK.” Stop acting like these things are not just as invalidating, minimizing, and fucking terrifying as the things women go through when they’re not feminine enough. They are.

Newsflash from Feminism 101: Women do not win. Ever.

But dividing women has one very salient advantage—it keeps them occupied arguing over who’s the prettiest, ugliest, bitchiest or most privileged, short-circuiting any destruction the silly little dears might have otherwise been able to wreak on the existing power structure.

Come on. This has been happening for centuries. Women fight over who’s more beautiful and the winner is men. Women fight over a husband and the winner is the man. One of the sad truths of women’s interactions throughout history is that women are always more likely to blame and fight each other than men. Patriarchy—all power structures—create a competition amongst the underclass to divert their attention and energies to getting small slivers of oppressor-given approval and power, because the easiest way to quell rebellion is to make sure it never begins. By making women compete, patriarchy succeeded in making men and men’s power invisible: in the din and dust of scrabbling to get whatever scrap of male approval was there, women forgot who was standing above them, laughing, and blamed the women around them for being better at the competition, or worse.

Part of the solidarity of the feminist movement was realizing that the women who won were still being forced to compete.

When I look at the belief that women—because it is always women—are privileged because they have an advantage in the competition, I see that history and that community disappeared. When I see the dismissal of this competition as important, as a fundamental shaping factor of all women’s lives—because all women have to deal with this in any civilization—what appears to me is not a fight for the rights of those maligned, but an incredible push to make people forget that the competition ever existed at all.

That’s the voice of postmodernism, individualism, transactional oppression. It’s the voice of the pornographers and the pimps, the doctors and the butchers and the rapists: women have power over the competition because they choose to compete.

This is the voice of reality: women have no choice to compete, because they are not the ones setting up the arenas. Men are, and the prize is sexual, emotional and capitalistic victimization. The only beneficiaries of the Colosseum were the spectators.

The privilege and power that transactivists seek does not lie in being able to participate in the competition, much less in winning at it. Those things reside only in not competing, and women cannot give you this—they’ve been trying for thousands of years to find a way out of the competition, themselves. You cannot give power you aren’t allowed to have in the first place, and women cannot oppress you as women, if trying to found a safe place for themselves and those like them—who were given no power and no choice—even counts as oppression. Demanding that women give you the power to be like them is only begging from an empty hand, because women have never had the power to decide what women were in the first place. And I find it unsurprising that when women finally do try to decide what women are—people designated unwilling competitors from birth in a system they cannot benefit from, because they have ovaries—the reaction is this vicious.

As women, they have no power to give you and even less to take yours from you. As women, they aren’t even allowed to decide who does not get to be around them, because that would be making boundaries, and those without power cannot have boundaries. As people born and recognized as men most of your lives, you still believe that women should not be allowed to have boundaries that are respected, defended. I know you believe this because your actions are written by patriarchy, and they are the same as any other man in the world, speaking slowly and menacingly: you have no right to keep yourself from me.

The only reason that oppressiveness is scented when a woman says, “I feel unsafe, and I don’t want you around me,” is that men have always had every right to women’s space, women’s bodies and women’s time. So when someone who was raised as a man is told no, it is perceived as a limiting of their rights, their privilege. Women are oppressing men by taking away their rights, the rights that were originally taken from women. But that is also invisible, especially to men.

As a genderqueer, I am absolutely skeptical of the idea that such a thing as “cisgender privilege” exists. Seeing it in the light of male privilege and the reality of women’s lives, instead of abstracted to fit the needs of those who have been privileged all their lives, it is just more of the same thing from the same place.

Remember: pay no attention to the man behind the curtain.

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