Another article at Secular Woman, about the deceptive notion of “politicization”, of stuffing politics where supposedly there aren’t any: http://www.secularwoman.org/node/412
new article at Secular Woman Salon, about research showing the effect of disparagement humor: Sticks and Stones an Jokes
***UPDATED to fix Tressie’s twitter handle. Cuz that was embarrassing.***
Men sabotaging women’s birth control is A Thing.
It’s a form of abuse, an act of taking control over her own body away from a woman. Women suffering from domestic violence are often additionally victim to this as well as other forms of abuse, by men trying to keep them from leaving the relationship (which for obvious reasons is much harder when you’re pregnant or have children in the house), or sometimes just because it’s another form of control and DV is all about control. It is obvious therefore that sabotaging women’s birth control and other forms of reproductive coercion need to end, victims of this need to be able to seek justice, and perpetrators need to be made accountable.
Which of course means that now that a Canadian case has made a lot of people notice that this is A Thing, they want to criminalize it, based on the argument that the sexual assault laws in the U.S. would never suffice by themselves to persecute abusers for it*. Sounds sensible: if you think that the criminal justice system works even remotely well, then it makes sense to think that if someone commits an act of violence, they need to be sent throught the CJS for it. But this really does require the assumption that the U.S. legal system is just (or at least “close enough” to just to make it work more often than not)and therefore that criminalization will work as intended.
I’m skeptical. I’m skeptical, because when I read this twitter exchange between Lauren Chief Elk (@ChiefElk) and Brienne of Snarth (@femme_esq), I couldn’t help but acknowledge the truth of many of the points, if not necessarily their immediate applicability to the wider U.S. culture**. I’m skeptical, because I tend to come at these things from a harm-reduction-based perspective, and I’m not convinced that this will actually reduce rather than increase harm. I’m skeptical, because cultural myths play a huge role in the ways laws actually end up being applied.
For example, the Stand Your Ground laws don’t actually allow victims greater leeway in self-defense (see: Marissa Alexander***) but rather allow already privileged people to get away with violence even more. This is because cultural myths are such that black men and women are always seen as the danger, and white men and women always as the defenders of civilization. And how does this work with birth control sabotage? Our cultural myths claim that women are baby-crazy, and men don’t actually want kids; that women are more likely to be ok with an unplanned pregnancy than men (there’s how many movies with that plot? The one where an uncomplicated het-relationship gets derailed by pregnancy that switches the woman into “settling&nesting” mode while giving the guy a midlife crisis?); that women are more invested in committed relationships than men (see: ball-and-chain), and thus more likely to use desperate measures to prevent a breakup; etc. Hell, google “tricking into pregnancy” and see how that works out. As Brienne points out in the twitter dialogue, the cultural narrative is of a woman trapping a man rather than vice versa. Even the Daily Beast article linked at the beginning of this essay acknowledges this with a link to an article discussing NBA orientation for rookie players, in which the following quote appears:
They wanted us to see the dangers out there. They warned us about groupies poking holes in condoms, having hidden cameras and stuff like that. The temptations are hard to turn down, but if you don’t, you are subject to big problems.
And remember, we live in a society in which there are people convinced that women stealing sperm out of discarded condoms is some sort of epidemic (google “spermjacking” if you really want to know more about this; I wouldn’t recommend it tho).
So what I’m saying is this: when you’re operating within an extremely unjust legal system, you have to be exceedingly careful how you use it; in this case, the question is: how likely is it that criminalizing BC sabotage will be effectively used against actual abusers, rather than against women by e.g. dudes not wanting to pay child support?
BC sabotage is going to be a situation of he-said-she-said almost always, and “he said” will be always given more weight than “she said”, especially when other oppressions like race and class also work against the woman. I can imagine this even leading to greater reproductive coercion, if a guy who doesn’t want a kid threatens the pregnant woman to either get an abortion or be accused of spermjacking or some shit like that. I can also imagine that many women won’t report BC sabotage: consider the stigma BC has in this country (Sandra Fluke anyone? And she was a very privileged woman); consider the cultural myths about who sabotages BC; consider the “bitches be lyin'” trope. Basically, all the reasons ever mentioned in #IDidNotReport will figure in here as well, and we might well be increasing the potential for legal harassment of victims of DV, by giving their abusers another tool to subvert for their own needs.
Mind you, harm reduction is not the sole reason to criminalize something. The main other uses of criminalization in justice are punishment, normalization, process, and deterrence.
I reject the idea of punishment as a goal of justice, in general. Punishment of an offender as a goal of criminalization/incarceration (rather than a means towards another goal) relies on the notion that responsibility lies solely and entirely with the offender; it requires belief in a self-causing will, in the notion that an action is entirely and solely caused by the offender’s creation of a desire and opportunity to act as they did. I don’t accept this belief, because it goes against the evidence that shows us that the world outside our heads shapes our desires, priorities, and opportunities. Punishment for the offender and only for the offender (because how to you incarcerate social structures?) is an individualist erasure of the structural causes of violence.
So while accountability for the harm caused by an action is a sensible part of justice, punishment for its own sake is not. Making someone “pay the price” for a crime to society or to the victims has to actually be of value to society or the victims, and locking someone up does not, per-se, produce any value to society/victims. It can only do so as a means to a goal. Which brings us to the other aspects.
Despite the saying “morality cannot be legislated”, a law actually is a normative statement. And the fact that plenty of people can’t tell the difference between legal and moral (nor the difference between illegal and immoral)seems to indicate that normalization happens, if not immediately than into the next generation at least. Basically, if you allow or forbid something and the world doesn’t come crashing down (or significantly inconvenience anyone with social visilibity), people get used to it and start thinking of this as the new normal. So folks saying that it would make a statement that society doesn’t condone reproductive coercion if it were criminalized do have a point. But as a main reason to criminalize it, it seems not enough, given that it would also be a weak normative statement. Not because a law is a weak normative statement per-se, but because laws that go against strongly entrenched cultural myths have their normative function subverted. E.g. rape being illegal does mean the cultural idea is that rape is bad, but it’s entirely abstract; not only do some actual rapes get defined out of the rape category, the culture also creates a lot of exceptions (the most jarring example is prison-rape: people generally don’t deny it’s rape, but they treat it like a joke or a deserved punishment). I suspect the same will happen with these situations: even if we’d achieve a normalization of the belief that reproductive sabotage is a thing and a bad thing, the cultural mythology around it will subvert it so that real instances will be treated as not-it, or as exceptions where it’s somehow ok.
Process means simply giving someone a clear, pre-set way of dealing with something. Now, I don’t think any engagement with the American CJS is easily understandable, simple, etc. but having a set process and a set of legal tools to deal with something is usually preferable to no procedure at all. This is likely the strongest case for criminalization, because it’s useful and helpful to be able to take out restraining orders, have a concrete, codified thing to accuse your abuser of, and have other rules you can lean on when it’s hard to try to think your way out of a situation. But acknowledging this absolutely requires remembering that this will be useful primarily to those with educational and class**** privilege; who don’t make up the majority of DV victims.
Deterrence is/can be an acknowledgement of the way social structures shape choices. To deter means to change the environment in which a choice is made, and introduce a desire (the desire to avoid being held accountable) to hopefully outcompete the desire that would be satisfied by the criminal action. These changes can lead to reductions in the occurrence of a harmful act, and can therefore be actually useful. As such, deterrence is not inherently flawed the way punishment is; but it needs to actually accomplish the environmental and internal changes, or else it’s bullshit. A law as deterrent tends to only work if the likelihood of getting caught & convicted is high, or at least thought of as high. Laws that have low rates of perpetrators getting caught and getting convicted make lousy deterrents: if you get away with it sometimes, you learn that you can get away with it always, even if it’s not true. Works like that for texting-and-driving, for underage drinking, for pot-smoking-while-white, and because of rape culture it also works like that on rape. My suspicion is that given the difficulty to prove sabotage and the power-disparity in literal he-said-she-said situations, arrest and conviction rates would be low. So, not an effective deterrent in the long run.
So to sum up: there are positive things that criminalization could possibly accomplish, but these effects seem to be overall fairly small and doubtful given the current cultural narratives. And the way selective application of these protective laws protects aggressors more than victims, there are potentially many negative consequences to victims. The potential for abuse, for being directed against victims of domestic violence, and for even increasing some forms of reproductive coercion is pretty big given the current social narratives. I worry that the negative effects far outweigh any positive ones.
Not that I’m saying we shouldn’t do anything about this problem, but I’m more and more thinking that putting the tools for defense in victims’ hands rather than in a severely broken, anti-woman, anti-poor, anti-PoC criminal justice system is the better approach at harm-reduction and empowerment at this time. So, some suggestions along those lines, to help free women from reproductive coercion without risking anti-woman side effects:
1)increase free and gatekeeper-free access to as many form of birth control (both the contraceptive and post-conceptive kinds): controlling women’s reproduction happens often with the cooperation of laws on birth control which make access complicated, time intensive, expensive etc, thus preventing women in DV situation from discreetly controlling their reproduction and from choosing options that would be less manipulable by a violent and controlling partner. Give women more options and access for BC, and in many cases you take away the means by which an abuser can coerce their reproduction.
2)Destroy the cultural myths that harm victims of reproductive coercion: these would the the ideas that consent to sex is consent to pregnancy; that reproductive coercion is something women do, rather than something abusive men do; etc.
3)Provide better safety nets and community support for single pregnant women and single women with children. When pregnancy and children no longer function as traps keeping the women from leaving (e.g. because there’s no women’s shelter that will accept all her kids), the utility of reproductive sabotage as insurance against leaving will diminish, and with it the value of this action to abusers.
None of those will stop all or even many cases of reproductive sabotage immediately; but neither would criminalization. I just think that the suggestions above would also have fewer negative side effects on already victimized women.
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*it’s complicated, but basically Canada has some stricter ideas about what is or isn’t legally consent than the U.S. does. The Canadian case that kicked off this interest in criminalizing reproductive coercion was one in which the sabotage was treated as aggravated sexual assault because even though the woman consented to sex, she didn’t consent to unprotected sex. Basically, at least in Nova Scotia, it’s (as the case stands now) legally true that consent to sex is not consent to pregnancy. As this legal article explains, that’s not true in the U.S. because of that nasty thing called “generalized consent”, plus legal-structural shit that went over my head because IANAL.
**the conversation includes the following tweets:
[Lauren Chief Elk @ChiefElk
Decolonizing Anti-Rape Law and Strategizing Accountability in Native American Communities via @andrea366 http://communityaccountability.files.wordpress.com/2012/06/decolonizing-antirape-law.pdf ]
[Lauren Chief Elk @ChiefElk
Decolonizing Rape Law: A Native Feminist Synthesis of Safety and Sovereignty via @sarahdeer http://turtletalk.files.wordpress.com/2009/10/deer-decolonizing-rape-law.pdf ]
The papers deal with the question of sexual assaults and tribal courts. They’re amazing and I find these immensely interesting and good material for thinking about anarchist communities, because not being able to deal with sexual violence is a major flaw of every idea (and praxis) of anarchist community I’ve ever encountered. But most women in the U.S. don’t at the moment live in the kinds of communities that would allow for analogues to tribal court justice.
***relevant and timely, on Friday there will be a discussion on Marissa Alexander and how DV laws backfire on minority women:
So on Friday we’re going to talk about shifting anti-violence, criminalization of DV, & Marissa Alexander w/#FreeMarissa. Get ready to join.
— Lauren Chief Elk (@ChiefElk) December 18, 2013
[Lauren Chief Elk @ChiefElk
So on Friday we’re going to talk about shifting anti-violence, criminalization of DV, & Marissa Alexander w/#FreeMarissa. Get ready to join.]
****class privilege is very relevant, even if you “fake” it. In this essay on poor people and expensive stuff, Tressie McMillan Cottom (@tressiemcphd) recounts the story of her mother helping people in the community with bureaucracy; and how her mother had an expensive outfit to do it which seemed to gain her “respectability” from the office folks, at least enough to make it possible to get stuff done where the people her mom was helping couldn’t.
Blogrolls are supposed to be a sort of promotion of other stuff one reads and stuff that’s interesting, but I feel like my reading is never that stable and I’d have to update the blogroll once a month to have it representative. There’s really only maybe 3 sites I visit regularly, and it’s often not for the reading but for the socializing. Maybe instead I should do occasional “what blogs/sites have I recently been reading” posts instead, pointing out interesting blogs I’ve discovered. Today, I’d like to feature the following sites for that purpose:
1)http://tressiemc.com/ written by Tressie McMillan Cottom (@tressiemcphd). From her bio:
Woman. Friend. Daughter. Scholar. Armchair activist. Hell-raiser. Intellectual Catfish.* Not particularly in that order.
I am also a PhD student in sociology at Emory University where I study education, inequality, and organizations. My research has surveyed for-profit students and the organizational mechanisms of the for-profit college sector. . My questions are less who and what and more why and how. Why are so many black students enrolled in for-profit colleges? So many women? How do status competition and stratification processes intersect with labor and economic structural change to produce these patterns?
As of Fall 2013 I am a Graduate Fellow at the Center for Poverty Research at UC-Davis. I am examining poverty policy and credential seeking. I cover highered debates at Slate and write about inequality, race, gender from time to time.
2)http://www.gradientlair.com/ written by Trudy (@thetrudz) From her bio:
I’m a 34-year-old Black woman who identifies as Jamaican Black (yes, Black is the noun, H/T to Nikki Giovanni). I am cisgender and identify as an ace; asexual, heteroromantic to be exact. I am a Womanist who includes Black feminism and intersectional feminism in my social justice work and writing, but Womanism most accurately speaks to my collective sociopolitical framework for anti-oppression praxis. (I reject the use of “social justice” as a dismissive label when I happen write about my personal life.) Politically, I identify as neither Republican (barf) nor Democrat (Zzz). My political leanings are very Left, but that includes intersectionality and a plethora of perspectives, not solely raceless conversations about class. I identify as an agnostic atheist but still very connected to Black culture in most ways though zero interest in monotheisms and I try to have nuanced perspective on non-Eurocentric, Afrocentric theisms and deities. Though I am an atheist, I am not interested in White supremacist atheism either.
I am college-educated. I have a Master’s degree in Criminal Justice and I completed 2 years of additional graduate work in Psychology and Mental Health Counseling. I studied race, gender and adolescent mental health/education and I have a lot of interest in how media/culture impact this. I studied Behavioral and Social Sciences at the baccalaureate level. (It’s a NO on pursuing a Ph.D.)
3)http://criticalspontaneity.com/ written by Suey (@suey_park). Short bio: “Freelance Writer. Organizer. Graduate Student.”
4)http://nataliereednewblog.wordpress.com/ newly started by Natalie Reed (@nataliereed84). From her bio:
Natalie Reed is a queer trans grrl, (…)-survivor, former addict, writer and activist currently living in Vancouver, BC. This is a space for thoughts and writing on feminism, gender theory, trans and queer rights, rape/abuse issues, addiction and drug issues, other social justice concerns such as sex worker and prisoners’ rights, and also pop culture, comics and other stuff, as it occurs to her. Intersections of various political and cultural issues are a particular interest.
5)http://colorlines.com/ which is a news site “where race matters, featuring award-winning investigative reporting and news analysis. Colorlines is published by Race Forward, a national organization that advances racial justice through research, media and practice.”
Nelson Mandela died yesterday. This prompted reactions pretty much everywhere, because if nothing else, the whole media-accessible world agrees that he’s a memorable and comment-worthy man. The most frequent reactions so far seem to fall roughly into three categories: right-wingers who hate his guts; right-wingers trying to appropriate him; and liberals trying to appropriate him.
This is where, usually, the “the liberal appropriation is worst” or”at least the right-wingers are honest” sort of stuff goes, but that’s crap. These are all crappy reactions to the death of Mandela. Yes, the right-wingers are the least wrong when they scream about what a communist and terrorist he was, since a)he worked closely with communists and believed freedom from poverty was a human right; and b)was the leader of a “terrorist”*/guerrilla organization before his arrest. But lauding them for that is a bit like lauding the fucker who smeared shit all over the bathroom for getting some of that shit into the toilet as well: the right-wing calls everyone they hate a terrorist and communist, sooner or later they were bound to hit someone who actually can be labeled like that with decent accuracy.
I’m not gonna bother saying much about right wing politicians appropriating Mandela. Because what exactly can I say about e.g. Santorum using his name in his battle against healthcare for poor people that doesn’t just speak for itself? I’ll just leave this handy list here, and also this UK-themed text-image**, and move on.
As for liberals appropriating Mandela? That has two parts. The first is people like Bill Clinton “remembering” Mandela as a friend, when he was still on the terrorist watchlist during Clinton’s presidency; when his administration did a lot to harm the new South Africa. I’m not saying Clinton didn’t think of himself as a friend, but you know… he was probably that kind of a friend; the kind that makes enemies superfluous; and now? Now he gets to bask in reflected glory. Swell.
In the long term, the second part is even worse. The second part is where the owners of history re-write Mandela’s biography as more palatable, squishy, cuddly, liberal-friendly. Now begins the same process that scrubbed all radicalism from the memory of MLK; the kind that takes the fact that after release from prison he chose not to be an agent of vengeance but of reconciliation and extends it beyond all reason to calling Mandela a symbol of “the power of peaceful resolution in even the most intractable conflicts” as a New York Times piece just did. No. As a note circulating the internet said:
Nelson Mandela used peaceful means when he could, and violent means when he couldn’t. For this, during his life they called him a terrorist, and after his death they’ll call him a pacifist — all to neutralize the revolutionary potential of his legacy, and the lessons to be drawn from it.
And his Unwillingness to reject the sometime need for violent resistance “when other forms of resistance were no longer open” is not the only part of his legacy that’s being erased. His left-wing politics, his anti-imperialism and anti-Americanism*** are all being erased (which gets us back to the part where a man like Bill Clinton gets to remember his version of Mandela; in public, for the public memory), smoothed out to make him more palatable as a hero for the still-existing kyriarchy.
There’s a 4th kind of common reaction to Mandela’s death: the people who are trying to set the record straight. Writers and commenters reminding people of the “radical histories of Mandela and MLK”, reminding them that “Mandela Was No Care Bear”, that he was an Unapologetic Radical, that he “will never, ever be your minstrel”, that “Conservatives Can Own Reagan, But You Don’t Get Mandela”, that “leadership knows how and when to follow and how and when to be unpopular; that resistance can not always be non-violent; and that perseverance is the cornerstone of revolution”. A few of the people doing these corrections do so because they think his radicalism and acceptance of sometime violence was a flaw that must be remembered; far more (I hope) will point out that sometimes oppression cannot be ended solely by non-violence, solely by clinging to civility and a moral high-ground built entirely to favor the status-quo in maintaining itself.
P.S.: A Mandela Reading List I didn’t manage to stuff anywhere into the body of this essay.
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*in the sense it’s often used, meaning private persons or organization using violence and/or property-destruction as methods to fight against established governments
**if you can’t see the UK-themed image, it says
Mandela will die soon. Today, tomorrow, this week, next week. It won’t be long. Remember this.
When Cameron latches on the Mandela bandwagon this week remember that in 1985 he was a top member of the Federation of Conservative Students, who produced the “Hang Mandela” posters.
In 1989 Cameron worked in the Tory Policy Unit at Central Office and went on an anti-sanctions fact finding mission to South Africa with pro-apartheid Lobby Firm that was sponsored by P.W Botha.
Remember this when he tells the world he was inspired by Mandela
***in the Cold War, the USA was on the side of the Apartheid regime; the USSR on the other hand sided with the ANC. Such are the vagaries of history.
This post really should have happened last Monday, at the beginning of Transgender Awareness Week, which was Nov 11th – 17th. So I massively failed there. OTOH there’s really never such a thing as the wrong time to make people aware of an axis of oppression, the consequences of that oppression, and the way in which it is being fought and the ways in which allies can make themselves useful.
November 20th specifically is Trans Day of Remembrance, a day to honor the memory of victims of lethal transphobic violence. GLAAD publishes a long but probably non-exhaustive list memorializing trans people who were murdered every year. They are mostly women, and most of them are women of color. Monica at Transgriot wrote two amazing blog posts on this. 238 names is about remembrance being not just passive experience of mourning, but about the active anger, about being “fed up” with all the things that lead up to there being over 200 trans people being murdered and needing this commemoration; Thinking About The Girls Like Us Who Didn’t Get A TDOR Memorial is about memorializing trans women who were killed before there was ever a TDoR. Another amazing post on the Transgender Day of Remembrance was written by Emily at Planting Rainbows. In her post Al Heyt for Transgender Day of Remembrance, she applies a Jewish tradition to the act of remembrance, transforming it from an act of mere listing and memorializing of names to an act of recognition of the sociocultural patterns we all engage in and with that lead to these deaths and to other violent acts against trans people.
What TDoR unfortunately also often is, is the one and only day a year that cis people remember victims of anti-trans violence at all. And I’m not excluding myself from that, since I’ve been extremely neglectful in writing about anti-trans violence and also about the trans-eliminationist sociocultural patterns that make that violence common, invisible, and socially acceptable to the point of being able to walk away from it unpunished.
I have, for one example, not written about the clusterfuck going on in California (and Colorado), in which the passage of a law giving students the right to the use of sex-segregated facilities in accordance with their gender identity, rather than listed gender has caused transphobes (primarily as represented by the ex-gay group Pacific Justice Institute) to start a prolonged and toxic shitfit to attempt to a)stop the law from taking effect in January, and b)put it on the 2014 ballot in an attempt to repeal it by popular vote. Transadvocate has been writing about this for months, documenting the lies and assertions that posit the very presence of trans children as a threat to cis people; the support for the anti-AB1266 campaign by trans-exclusive feminists; the fraud and scaremongering involved in gathering signatures for the repeal; etc. This clusterfuck? Prime example of what trans-eliminationist sociocultural patterns look like: it’s a law protecting small children from discrimination, but the very presence of those children is interpreted as violence against cis people. This isn’t the only example of course; they gay-panic defense is a more well-know version of this. There are many other, subtle as well as extremely blatant patterns that make up our anti-trans culture (some of which are described in the essay from Planting Rainbows linked above). Trans-eliminationism functions in many ways that parallel rape culture: where rape culture creates an environment in which rape is the victim’s fault and rape is minimized or not allowed to be recognized as rape, and consequently rape ends up very common, invisible, and consequence-free for the perpetrator (but double-victimizing for the victims), trans-eliminationism creates an environment in which the trans identity is being seen as an attack, moving victim-blaming further still, to the point where a trans person is definitionally excluded from innocence (thus re-framing all anti-trans aggression as self-defense, but all self-defense by trans people as aggression, as happened for example in CeCE McDonald’s case). And of course, trans people and especially trans women have to live in a culture that’s both a rape culture and a trans-eliminationist culture.
So: let’s remember the victims of anti-trans violence. And let’s also act to distrupt and eventually destroy the toxic patterns that make up trans-eliminationist culture, so that there will be fewer and fewer such victims in the future.
I wasn’t going to do a roundup of talks and workshops of Skepticon, because that stuff Is generally well taken care of by the folks at Skepchick and FTB.
Dr. Monica Miller‘s talk, titled “I Got 99 Problems But God Ain’t One: Hip Hop and Humanism’s New Black Godz” was fucking amazing. And I almost didn’t go, because I don’t music in general, and Hip Hop specifically doesn’t figure at all in my life. So I didn’t think I was going to get much out of that particular event. But I stayed and was glad for it. It was an hour of sociology and cultural analysis beyond the 101-level of explaining to people what “socially constructed” means, and because neither the topic nor the particular perspective on it were something I was familiar with, it was one of these talks in which I felt my brain re-arranging its well-worn ways of thinking about humanism.
Her talk was a discussion of how a humanism can be expressed with religious language, without actually talking about old bearded dudes in the sky etc. Specifically she talked about the way hip hop uses “god talk”, meaning religious imagery and language, to express non-religious, humanist ideas, e.g. criticism of class and race structures, as well as criticism of organized religion*. She mentioned that the history of this practice goes back to the slave spirituals which used religious/biblical language to talk about the very here-worldly topic of fleeing north and described this as a dominant language or framework being pushed on an oppressed people. That framework didn’t get rejected but subverted instead, put to a use different from the one the Christian framework serves/served in the dominant community. In the talk, Dr. Miller also notes that she is suspicious of statistics about the religiosity of America’s black communities, which show black Americans to be extremely religious. The interpretation of religion and the religious framework as a subverted and re-purposed thing which she presented in this talk is one way to think about this supposed religiosity: that despite superficial appearances, it’s not actually always about some “god” out there, but about “gods” in humanity; that it is humanism, expressed through god talk.
What was interesting to me at a more personal level was her self-description as both a functionalist and a deconstructionist. Most of the functionalism I’ve been familiar with until now has tended to view society as a more-or-less unified whole with structures that function for the purposes of society as that unified whole***. A functionalist who focuses on non-dominant groups, and especially on the functions of dominant structures as subverted and re-purposed by the subaltern is deeply fascinating to me. Or, as the Internet used to say, “I am intrigued by [her] ideas and would like to subscribe to [her] newsletter”. Which I can. Because she’s on twitter and she writes at Culture on the Edge, and she wrote a book**** which I have and shall read shortly, and she also wrote this paper and this paper, which I’d also love to read but can’t cuz the university finally yanked my library access *coughhintcough*.
Most importantly though, I hope to see more of Dr. Monica Miller at skeptic and atheist events. Because she’s awesome and her ideas are awesome and she’s a great speaker.[/fansquee]
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*The complete list of songs/videos in the talk:
No Church In the Wild, New Slaves, I am A God, Picasso Baby, and Heaven. For those who can’t do video, or like me can’t process language in music very well, here are the lyrics in text: No Church in The Wild**, New Slaves, I Am A God, Picasso Baby, and Heaven
**Note the Euthyphro dilemma :-)
***with the sole exception of the essay on the Uses of Poverty(pdf), which goes through the effort of distinguishing between benefits to society as a whole, and benefits to the dominant groups within it.
****the price is so high because it qualifies as an academic book/textbook. We don’t make the rules, we just suffer from them.