“The realisation that on issues related to poverty and sexual exploitation, there is no solidarity from Australian feminists…
“…I had wrongly assumed that those leading the charge against sexism would examine how ethnocentrism and economic disparity have created and maintained conditions, policies and norms under which exploitation of women is inevitable.”
“Yet an expanding sex trade only results in more women trapped in a cycle of poverty and violence. Rather than opening up new opportunities, women in the sex trade are far less likely to live to see 40 years of age due to the violence, illness and disease to which the johns expose them…”
“Vulnerable women’s voices are blocked out of feminist media in order to preference a few wealthy women in the Australian industry”
“I’ve come to realise that if anyone couldn’t care less about the countless Asian girls being exploited at home and abroad, it is Australian feminists.”
Amber Rose’s Slutwalk is the natural pinnacle of Slutwalk
“The kids of Slutwalk readily embraced anti-feminist stereotypes of second wavers and chose to distance themselves from the movement, selling out for media coverage and male support. And where did it get us? Well, you see young, privileged women today advocating for prostitution and pornography as liberated choices for women using the same language the Slutwalkers did: “My body my choice!” “I do what I want, fuck yeah!” You see efforts to encourage men to vote against Stephen Harper by offering blow jobs or exchanging nude photos for votes. “Sluts Against Harper” [NSFW — feel free to report this Instagram account for pornography] is direct evidence of Slutwalk’s impact on young people’s understanding of politics today. All women can offer, in terms of advocating for change, are their objectified bodies. While leftist men have long encouraged women’s subordinate status, only considering men’s liberation and equality something worth fighting for, it’s new for self-described “feminists” to glom on to this blatant sexism.
The neoliberal, self-centered, enormously deluded notion that if women simply “choose” objectification or commodification, it becomes empowering, now underpins mainstream feminism. We seem to have fully embraced the idea that “reclaiming” misogyny and making it our own is the best we can do. While it’s clear to those of us in the movement that this is anything but feminism, those engaged don’t see it that way, nor does the media. “
Pathologizing disagreement is an intellectually dishonest way to cope with challenging arguments.
The MTR blog is fast becoming something of a shrine to the work of prolific and award winning blogger Meghan Murphy. Here’s her latest, from Canada’s Globe and Mail.
Meghan Murphy is a Vancouver writer and journalist and founder of the website Feminist Current.
Talk about “safe spaces” has been spreading amid a high-profile series of incidents at universities in North America and Europe, leading many to argue that today’s students need to develop thicker skins. These debate-free zones are presented as a way of protecting individuals from potentially traumatic experiences, but the reality is much more pernicious – and the issue extends far beyond campus politics.
We’re not talking here about the kinds of private spaces that allow individuals to organize, heal or meet among themselves on their own terms. Female victims of rape and abuse, for example, need access to “safe spaces” that are free from men and abusers. People of colour should have every right to meet privately among themselves. These are basic tenets that marginalized groups ascribe to when struggling against systems of power. But these are limited, designated spaces – it’s another thing altogether to appropriate wider public places or events, college campuses and public social-media forums, such as Twitter.
As a feminist, I understand that ideas and words are not harmless. But the recent pushback hasn’t targeted people pushing racist or misogynist doctrine. Instead, people are arguing that the very act of questioning positions they consider to be “right” constitutes hate speech. Academics and journalists, even ones who are advancing long-standing feminist and anti-imperialist arguments, are finding themselves blacklisted because their ideas challenge a liberal status quo.
There are a number of recent examples from the prostitution debate alone:
English journalist Julie Bindel was removed from a London panel discussing a documentary about a prostitution survivor because of protests by groups that want to legalize the sex industry. (Ms. Bindel advocates for the Nordic model of law, recently adopted in Canada but opposed by many mainstream feminists.)
After Pulitzer-winning journalist Chris Hedges wrote an article condemning the sex industry as “the quintessential expression of global capitalism,” the organizer of a Vancouver conference about “resource capitalism” was threatened with a boycott if the journalist’s keynote speech – scheduled for delivery Friday night – was allowed to proceed.
Feminist comedian Kate Smurthwaite’s show at Goldsmiths, University of London, was cancelled last month due to complaints about her position on prostitution. Ironically, it was free speech, not prostitution, that was to have been the focus of her show.
The Cambridge Union was asked to withdraw its speaking invitation to feminist icon Germaine Greer, who was accused of “hate speech” because she said she wasn’t sure she believed transphobia was a thing.
It’s not just campuses, though, where people are using the “safe space” concept to silence those they disagree with. The Block Bot is an online incarnation of “safe space” – it’s a website whose service aims to protect Twitter users from “trolls, abusers and bigots.” Put aside the point that any Twitter user can already block anyone they wish at any given time – the way the application has been put into effect shows that its professed purpose does not match its actual impact.
Rather than weeding out users who aim to harass or threaten, the application seeks to compile a list of political dissidents, labelling users who step out of line with a variety of slurs. I myself was added to “Level 2” for expressing polite disappointment that a sexual-assault centre had taken a position in favour of decriminalizing the purchase of sex.
Thousands of others, including noteworthies such as New Statesman deputy editor Helen Lewis, physicist Brian Cox, evolutionary biologist Richard Dawkins and feminist activist Caroline Criado-Perez, are listed on the Block Bot – guilty not of trolling, harassing or abusing but of having opinions “blockers” disagree with. The entire site, as a result, has recently faced libel warnings.
What’s troubling about efforts to silence those whose beliefs we find distasteful is not just the implications of censorship and libel, but the dishonesty of it all.
Claims that particular conversations or debates will cause us to “feel unsafe” are, in these contexts, little more than an excuse to shut down dissenting points of view. It puts those dissenters in the awkward position of having to dispute their accuser’s mental stability or claims of emotional trauma instead of allowing them to respond to the real issue: political disagreement. You can argue with someone who says “I want to ban this particular speaker from a panel because I disagree with her position,” but it’s more difficult to challenge someone who says “This person makes me feel unsafe.”
Pathologizing disagreement is an intellectually dishonest way to cope with challenging arguments. It certainly doesn’t support critical thinking.
It also creates a culture wherein people are afraid to express dissenting opinions or question the party line. This is ironic, because many of those under threat of being silenced are people who are speaking out against abuse, harassment and violence. While some may hold “controversial” opinions about how best to do it, they are just that – controversial. Throughout history, our heroes and radicals have held controversial opinions. How often do tepid opinions and fearfulness change the world for the better?
It’s time proponents of this kind of “safe space” start being forthright in their accusations. It’s okay to disagree, but not to frame differences of opinion as abuse. Those working to silence the disagreeable might imagine the day they question peers themselves, then ask whether they are prepared to choose between silence or blacklisting.
‘What I’ve learned from Twitter is that it doesn’t matter what I do. It didn’t matter what I’ve done, what I’ve said, what I’ve written. My body of work doesn’t matter and my actual thoughts don’t matter. Not to those who have decided to hate me’
I’ve got a problem with Meghan Murphy and her Feminist Current blog. Every time I go there I want to re-print pretty much everything she writes. Here’s her latest. And yes, if you’re wondering, this piece resonated. A lot. Especially a week into the twitter response to my piece in Fairfax papers on the need for Australia to follow France’s lead in adopting the Nordic approach to prostitution last week (no, I’m not ‘whorephobic’ and no, I don’t want all sex workers to die).
I love the internet. I really do. And I can’t stand the luddites who romanticize the days where people talked. Face to face. Or called each other. The phone? Really? Please. Fuck the phone. The internet is magic.
I have found dozens — I’d even be so bold as to say hundreds — of brothers and sisters across the globe who I would have otherwise never found, if not for the ability to connect online.
So I have no interest in blaming technology or social media for people’s behaviour or arguing that Twitter is unequivocally “bad” (or “good,” for that matter). Things are never quite that simple. But what I will say is this: Most days I hate Twitter. And many days I think Twitter is a horrible place for feminism.
While I would never argue that feminists stay off of Twitter and do tend to believe it’s a necessary evil, of sorts, if you are in media/writing/journalism, I don’t think it’s a place for productive discourse or movement-building. I think it’s a place where intellectual laziness is encouraged, oversimplification is mandatory, posturing is de rigueur, and bullying is rewarded. I think it’s a place hateful people are drawn towards to gleefully spread their hate, mostly without repercussion. And more than half the time I feel as though I’m trapped in a shitty, American, movie-version of high school that looks more like a popularity contest than a movement to end oppression and violence against women. Read full article here.
This would have to be the best analysis of the rise of the ‘selfie’phenomena I have read. Meghan Murphy, love your work.
Clearly the world is engaged in an elaborate plot to make me LOSE MY MIND. You win, world! You are the dumbest and the worst at everything. I concede.
This morning’s episode of CBC Radio’s The Current featured a debate about ‘the selfie’. Listening was a little agonizing at times, but it provided an excellent portrayal of our culture’s mass confusion about what it means to do something ‘for ourselves’ vs. performing for the (male) gaze.
Self-centered as we are, we like to believe that everything we do is ‘for ourselves’, even it’s it’s clearly for others. It’s comforting, yes. But it’s also bullshit. It’s simply not possible that, if we put images of ourselves, or really, if we put anything at all online, that it’s ‘for ourselves’. If it were just ‘for ourselves’ we wouldn’t put it on the Internet.
Now, doing things for others is not terrible. We live in a world with other people, naturally we are going to care what they think of us, which makes it all the more ridiculous that people are so very committed to this imbecilic idea that everything they do ever is all about them.
Writer, Sarah Nicole Prickett, is given the task of defending the selfie in the debate, along with two others: Andrew Keen and Hal Niedzviecki. I imagine she felt the need to exaggerate her points because debates are often intended to be combative and inflammatory, the fear being that, without going a little over the top, the debate becomes boring. But yeesh. I’m not sure how one could put forth the idea that the selfie is just something women and girls do ‘for themselves’ or that it somehow subverts the objectification we are subjected to throughout their lives with a straight face.
Keen makes the most practical and accurate points in the debate, calling the selfie trend “an extreme form of narcissism” that will contribute to a thoroughly embarrassing legacy. Historians will surely regard our culture as one made up of a bunch of spoiled, disgusting ninnies who have an inexplicable obsession with reconstructing our faces and bodies to look like cartoonish parodies of ourselves and who are so thoroughly engrossed with our own lives that we document every single thing we think/do/put in our mouths (Henceforth to be known as #saladtweets, be sure to follow every one of these posts with ‘LOL’ so everyone knows your engrossing tale of WAITING IN A LINEUP or witnessing your baby acting like a baby is entertaining).
Keen is right that we’re living in a narcissistic time, but Prickett points to the ways in which this ‘narcissism’, if you want to call it that, impacts women and girls in a particular way, pointing out that more ‘girls’ participate in this activity than ‘guys’. Disappointingly, she is unwilling to follow through on her own analysis.
Prickett responds to Keen’s critque by saying “a man has not lived inside the experience of a teenage girl” and therefore, how could he possibly critique this clearly gendered phenomenon? Her response to Keen’s argument that the selfie is pure narcissism is particularly revealing: “You have not spent your life as a girl who is looked at, who is judged by how she is looked at, [and] who might have some interest in showing the world how she thinks she looks because that is preferable to how they think she looks.”
Yes! You might be thinking. But no. No because now is when we pull out all our hair.
While, yes, women and girls are constantly looked at and no, men don’t understand what that’s like and what kind of impact that has on our lives and how it shapes our view of ourselves, Prickett completely misses an opportunity to point to some of the implications of moving through life as an object of the male gaze. Instead of looking at the selfie through this lens she veers off into the well-trod ground of ‘it is what it is’, leading into the self-fulfilling ‘male gaze as opportunity for empowerment’ line.
It’s both disappointing, but also a little telling that a man (Keen) seems to understand the meaning of the selfie in a cultural context as well as in a gendered context much better than Prickett does, pointing out that it isn’t actually ‘empowering’ to perform for the male gaze, simply because this is what our society teaches us to do.
Here’s what I think (you were wondering, weren’t you?): Women are brainwashed! It’s a trick, you guys! If we think we’re being empowered, then we can forget about challenging sexist norms and trends. If we convince ourselves that we’re REALLY just objectifying ourselves and that REALLY these stilettos are for MYPLEASURE (oooooh, rolling my ankle makes me feel sexy and free!) then we don’t really need any feminist movement now, do we? Also, believing we aren’t victims of an unfair and oppressive system it helps us to feel non-shitty.
Photographer, Elena, comments that the selfie is simply about self-expression or self-love, going on to argue that we can’t judge a person or assume they are simply ‘vain’ because we have no idea what the selfie-taker’s motive is. Well OK. So it’s perhaps true that not every person who takes a selfie is being ‘vain’. I mean, at this point the selfie is a pretty common and unremarkable part of our culture. I’ve done it, we’ve all done it. THAT SAID, just because we DO THINGS doesn’t make those things universally ‘OK’ or neutral.
Can we create some kind of mantra? Like, “Just because you like something doesn’t make it ‘good’!” “Just because you ‘feel good’ doesn’t make something ‘right’!” “Just because you have a feeling doesn’t make your feeling an unexaminable truth!” Didn’t our parents drill this into our heads when we were kids? “If everyone else jumped off a bridge… blah blah blah.” Just because people do things doesn’t mean you have to do them or that those things are ‘OK’.
Prickett understands that women and girls are treated as commodities and learn to navigate their lives as commodified objects BUT STILL she is unwilling to use her powers of critical analysis to move past the ‘this-is-happening-so-it’s-happening’ analysis.
She even goes so far as to compare critique of the gendered popularity of selfies to some kind of hysterical “Victorian bullshit where we don’t want girls to get pleasure from themselves alone because it upsets the whole order” (like masturbation!). UUUUUUGGGGGGGGGGGH. Do people even KNOW WHAT WORDS MEAN ANYMORE???
Clearly if we are taking photos of our faces and bodies and sharing them on the Internet, we are not doing this ‘for ourselves’. Just as boob jobs and wearing makeup and making porn isn’t ‘for ourselves’. While other panelists seem to understand this concept, Prickett continues along her merry way, trying to convince us that the selfie is about TAKING BACK OUR POWER AS WOMEN, or something. See, by learning to love and perform for the male gaze, we are empowered! It’s classic burlesque-brain logic. I’m doing this, therefore it’s for ME.
Just because you grow up in a culture that turns you into an object against your will, it does not mean that, somehow, if you ‘choose’ to further objectify yourself it is somehow subverting the enforced objectification.
Prickett says she “doesn’t want to revert to [the] first year university, ‘it’s the male gaze’ [thing]” but feels she has no other choice. And OH how I wish she’d paid attention during male gaze class (Quick plug: Learning about the male gaze is great incentive for taking Women’s Studies in college and university!).
When we internalize the male gaze, we see ourselves through that lens. So we turn the camera on ourselves, or we objectify other women, or we objectify ourselves — because that’s how we have learned to see women and to see ourselves. Simply because a man is not literally looking at us at the very moment we ‘choose’ to objectify ourselves or simply because our audience may be comprised of some women, does not erase the male gaze from our psyche.
Keen says, near the end of the debate: “If we can’t judge our culture, what can we judge.” And I wish feminists would take that into consideration before repeating the horrid and useless (yet, ever-popular) “don’t judge me!!!” mantra that pops up when anyone tries to critique any social phenomenon or behaviour.
As Keen notes, in response to Prickett’s attempt to compare critique of the selfie to ‘Victorian’ hysteria around masturbation, public masturbation is different than private masturbation. Posting photos of ourselves on the internet makes those photos public, therefore not ‘for ourselves’ (i.e. private).
The selfie is narcissistic, yes. And of course I’m not saying that people who take selfies are terrible people. It’s just kind of how things are these days. It’s a thing we all do. THAT SAID. Many girls do the selfie because they see themselves as objects of the male gaze and their selfies reflect his. PARTICULARLY (yes, I’m going to say it), when we’re posting photos of ourselves posing in porny ways, in underwear and/or bikinis, focusing on sexualized body parts, etc. It isn’t ‘taking anything back’, it’s just part of the game.
‘There was no discussion of the pressure girls like Amanda experience to measure their worth through their sexual desirability’
By Meghan Murphy
The tragic story of Amanda Todd has been covered widely by the media and has impacted people across the continent. Todd was only fifteen years old when she killed herself last Wednesday after having been subjected to three years of sexual harassment and abuse both online and at school. After a man convinced her to show her breasts to him on a webcam, images of her were circulated online, which led to her being tormented, stalked, harassed, and beat up at school. Her story got both the public and the media talking about the issue of bullying, but does ‘bullying’ really describe what happened to Todd? In a culture that places an inordinate amount of value on women’s bodies and appearances, wherein younger and younger girls are being taught that they should aspire to be ‘sexy’, when pornographic imagery is mainstreamed and easily accessible, there is more to this story than simple ‘bullying’ or ‘cyberbullying’. It’s been noted that the connected issues of sexualization, misogyny and violence against women have been left out of much of the media coverage.
Big Porn Inc: Exposing the harms of the global porn industry (Spinifex Press, edited by Dr Abigail Bray and me) is now appearing on bookstore shelves in the UK and North America. Host and producer of The F Word radio show and the executive editor of feminisms.org, Meghan Murphy interviewed me recently. It was good to talk to Meghan because I’d re-run her work a few times on my blog but we hadn’t spoken before. (If you want to get a taste of her writing, check out this thoughtful and detailed analysis of Slutwalk ).
You can listen to Meghan’s interview with me here.
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Do you read women’s lifestyle magazines? Have you thought about how magazines might affect you when you read them? Faking It reflects the body of academic research on magazines, mass media, and the sexual objectification of women.
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Ruby Who? is the sweet and innocent story of a little girl’s adventure in re-discovering her identity. Ruby wishes for so many things and dreams of being like others. Will she end up forgetting how to just be herself?
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