Suggested reading — insightful sites that are currently on my reading list

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.”

Swallowed by The Feminist Hivemind

I’ve not quite been able to return to full-on blogging (working on it though). However, I did commit myself to writing one of the inaugural articles to the new secular feminist bloggy-thingy, The Feminist Hivemind, so I kinda had to make myself write it.

I’ll be still primarily blogging here, but articles written for the Hivemind will be linked to from here rather than cross-posted. And especially, major articles I want to have greater visibility will probably go there, since I expect a place with more writing and more varied perspectives to also receive more traffic than my blog over here (which only sometimes gets a large audience).

Anyway, here it is: Feminism, Skepticism, Secularism, and a Venn Diagram

A collection of reading comprehension fails

I was going to respond to the second pitter response in the “dialogue” the same way I did to the first, but it turns out that’s not possible. That’s because there isn’t nearly enough content, and what content there is looks like a massive reading comprehension fail when taken at face value (one can speculate whether these pitters really are that dumb, or whether they’re playing dumb to avoid having to answer properly).

So instead, I’ll pick at some of the more interesting fuckups of that response, rather than focusing on the supposed point of the dialogue. (content of quotes not altered, but form adjusted for easier reading)

a pitter: We seek to establish real truths from untruths, for without this discernment we end up with religions, dogmas, and demagogues poisoning our society. We establish truth through the application of logic, evidence-based reasoning, critical thinking, skepticism, and scientific inquiry. Our competence in this truth-seeking endeavour is the most valuable asset we have.

Stephanie: I agree and disagree. We dont only seek truth for reasons that are that dramatic or noble. The basic reason we seek truth is that, without it, were flailing ineffectually in the dark. Curiosity drives us to seek truth. The desire to predict and control the world around us drives us to seek truth.

a pitter: Scientifically driven skeptics like us may pursue truth for different reasons compared to others in society. We agree that curiosity serves as an impetus for some people; so may a desire to explain the world around us. While desires to predict and control the world around us may serve as an impetus for some people, those reasons seem less likely to be widespread among atheists & skeptics.

1)The pitter response to Stephanie totally reads like “but we’re not like other, normal people, we’re better than the commoners! We Are Skeptics!”
2)I’m pretty fucking sure that curiosity and a desire to explain the world is the main motivation for knowledge-seeking among scientists.
3)Wanna bet they read “predict and control the world around us” not in the clearly intended sense of bending the environment to our needs (e.g. curing disease, improving agriculture, etc.), but in the Pinky and the Brain sense?

a pitter: We seek to establish real truths from untruths, for without this discernment we end up with religions, dogmas, and demagogues poisoning our society. We establish truth through the application of logic, evidence-based reasoning, critical thinking, skepticism, and scientific inquiry. Our competence in this truth-seeking endeavour is the most valuable asset we have.

Stephanie: I am unwilling to put competence at truth-seeking above other-Ill call them ‘virtues’ for lack of a better word. It is certainly important, but making it our primary consideration has come to be recognized as a bad idea. Placing the collection of knowledge above all else was the kind of thinking that led to the Tuskegee experiment. Researchers uncovered a great deal of truth about the progression of untreated syphilis, but they did so at the cost of the health and lives of people who did not volunteer to be sacrificed for truth. In response to this and other travesties, weve instituted safeguards intended to curb unchecked truth-seeking. Putting truth-seeking above ethics and compassion is deeply troubling.

a pitter: I dont see any disagreement amongst the atheist community on the importance of ethics in biomedical research.

Dumb or disingenuous? You decide! Definitely fucking hilarious though.

a pitter: In our pursuit of truth, we must test our beliefs in the forum of open and free debate. Nothing is left off the table; all claims can – and sometimes must – be fully examined and tested to determine the best evidence, arguments, and explanations. We can do this without rancour or dismissal and it is a key requirement in achieving our objectives: freeing this world of the terrible injustices we see all around us.

Stephanie: [...]Where I disagree in that case is that science is supposed to be a cumulative process. Once consensus has been reached on a particular topic through that process, its typically time to shelve that topic and move on until we come across information that doesnt fit the models. Continuing to study geocentric models of planetary and stellar motion at this point would not advance our pursuit of truth. Debate does not go on forever on a topic without the introduction of substantial new information.

a pitter: This description of science seems at odds with that typically seen in a research environment. Scientists do not shelve topics and move on to the next subject. Nothing is proven absolutely in science and even topics that seem certain are being constantly tested – for example the recent experiments testing the idea that some particles might be able to exceed the speed of light in a vacuum. The principle that every hypothesis must be open to falsification is the primary means we have to distinguish science from pseudoscience. In other words, I agree that the scientific process should be as open as possible, and disagree that science is supposed to be a cumulative process in which a topic is shelved once consensus is reached.

1)How ignorant do you have to be to disagree that science is a cumulative process? If it weren’t, we’d still be trying to figure out whether the earth goes around the sun or vice versa. As Stephanie noted.
2)Wanna bet this is just their attempt at defending their refusal to let go of privilege & the biases that come with it?

Stephanie: If this is intended to suggest that individuals must test all their beliefs through debate and that this process will lead to understanding the truth, I strongly disagree. When people who are taught to debate are taught to be equally comfortable taking either side of an argument, we are looking at a process designed for winning, not truth. If we want to arrive at truth through give-and-take, we need a more collaborative process in which the goal is not to win.

a pitter: This is rather confusing and perhaps would be better expanded so that the meaning is made clearer. Certainly we cannot expect the scientific method to determine every aspect of our lives (for example regarding the love we have for family and friends, taste in music, literature, etc.) These are questions about emotions. Again, many political questions are based on personal values that have an emotional rather than empirical basis. It is best to separate out value-based questions from those that have an empirical solution.

reading comprehension fail, disingenuousness, or do they really think science is practiced like a debate club?

a pitter: We can work together by following the principles core to atheism/skepticism and remembering we are each and all fallible humans, each with one life to live and with an equal right to self-determination. We owe it to those who are hurting, suffering, and dying in this big wide world of ours.

Stephanie: Promoting reason, critical thinking, science, skepticism, atheism, and secularism is worthwhile, necessary work. I would disagree that any individual owes it to anyone to do specifically this work. There is other humanitarian work that is just as necessary and just as worthwhile. One of our challenges going forward is making people feel that ours is the worthwhile, necessary work on which they want to spend their time.

a pitter: [...] we disagree if you are saying that “making people feel that ours is the-work on which they want to spend their time” is a widespread goal among atheists and skeptics.

lol. I wonder how the pitters imagine social movements grow, if not by convincing people that theirs is the work they should consider important to do/support?

Scratching at the veneer of reasonableness

I’ve been sort of half-assedly following the Atheist/Skeptic dialog thing, and was already taking notes to take the opening statement apart, but now that Stephanie Zvan has posted her “official” response which is part of this dialog, I figure I better finish up this post, before it becomes obsolete. So here you go, my version of a reply to “Jack Smith’s” introductory statement:

The primary purpose of this dialogue is to find common cause on which we can ‘work together’ while accepting diverse political and social beliefs.

If the point is to promote skepticism and evidence-based thinking, why would it make sense to accept political and social beliefs that go against the available evidence?

In our pursuit of truth, we must test our beliefs in the forum of open and free debate. Nothing is left off the table; all claims can — and sometimes must — be fully examined and tested to determine the best evidence, arguments, and explanations.

Except those ideas that are so thoroughly embedded in our society that we don’t even see them. Those must be left off the table, lest we upset the status quo and get accused of promoting “ideology”. Can’t talk about why the atheist/skeptic community is so white/straight/cis/male/middle-class dominated; can’t discuss the ways dominant perspectives dominate and exclude others; can’t talk about the unwarranted assumption that the perspectives of dominant groups are seen as “objective”, while the perspectives of minority groups are seen as biased; those things apparently must be left off the table. But discussing whether it’s women’s own fault they’re not better in STEM, that’s fine and dandy.

We can do this without rancour or dismissal

I see no evidence for this being the case; especially given that this very message accuses people who disagree of “imposing political and social beliefs on others”; also, “dismissal” has been a long-standing tradition, to the point of having its own name. The whole point of the Courtier’s Reply is that it’s something that can be dismissed because it’s an argument that assumes its premises (that god exists) and demands that the atheist do so, too.
Or to put it in the words of a dude apparently well-liked by the “atheist and skeptic community”: “That which can be asserted without evidence, can be dismissed without evidence.”
Apparently the thing about not dismissing people is only relevant now that it’s not just the religious but also other atheists who are the ones having their ideas dismissed.

We recognize that personal feelings have limited utility when determining objective reality.

True, except when the emotions in question are the reality under discussion. Also, we’re back to the part where dominant perspectives are considered objective (or in this case, free of emotional investment), while minority perspectives are not. Apparently it doesn’t cloud someone’s “objectivity” to have one’s privilege challenged. Because no one ever reacted to that emotionally, amirite?
Embedded in this is also the unwarranted assumption that one can’t be both emotionally expressive and right. Another unwarranted one, but another one that serves the status quo insofar as discussions of minority perspectives are more likely to elicit responses coded as “emotional” from the minorities who are the subject of discussion, than from the dominant groups (and as already noted, discussion of the dominant groups gets coded as ideological, and even genuinely emotional reactions to such discussions get coded as “rational”. funny how that works)

We therefore feel, in the interests of mutual cooperation, that it is appropriate to consider the best in others, give the benefit of the doubt, and assume others are acting in good faith.

I thought we were supposed to be empirical? People who’ve shown themselves in the past incapable of arguing in good faith don’t deserve any further benefit of the doubt; and since harm is caused regardless of intent, it’s often irrelevant at that point whether a person didn’t mean the harmful effect. t still happened, and it’ not gonna un-happen because you didn’t mean it. As such, “good faith” is worthless. Either you’re saying harmful shit, or you’re not.

Imposing political or social beliefs on others.

Sez the crew who’s trying to get RW blocked from speaking, and who throws a shitfit at the existence and popularity of FTB, and complains at the existence of WIS2 as somehow bad for skepticism/atheism; and who tries very hard to make sure that its own political and social beliefs remain the dominant flavor in the skeptic/atheist community.
Another benefit of being a dominant social group: you get to define your ideology as neutral ground, and perspectives conflicting with that ideology as impositions.

Attributing motives or character traits on others. Ad Hominem fallacies serve no good purpose in reasonable dialogue.

For the love of FSM, learn what an Ad Hominem Fallacy is. Hint: attributing motives and character traits ain’t it.

Our strength is in our diversity.

Actually, the lack of diversity in the atheist/skeptic movement is one of its greatest weaknesses and one of the main reasons we even have this rift.

Commenting on others without accepting a right of reply. The right of reply is fundamental to any open society.

Pathetic dog-whistle is pathetic. If I comment on your behavior on my blog, you have every right in the world to respond to it on your blog. What no one has a right to is a right to my readership. There’s no right to other people’s comment sections or twitter feeds.

If we criticise others then others have the right to respond to that without being personally attacked for doing so.

Ah, I see. This is one of those irregular verbs: “I criticize”, but “you attack”.

Ignoring the feelings of others. However we should not use our feelings to shut down valid and genuine debate and discussion.

And who gets to decide when an action is “ignoring the feelings of others”, and when it’s “not allowing feelings to shut down discussion”? Who gets to decide what is or isn’t valid and genuine debate and discussion?

Shutting down all forms of criticism. Criticism has been a mainstay of free debate for hundreds of years. Satire, caricature and critical commentary are a valid human response to any issue and have been for millennia.

1)”Shutting down all forms of criticism” is a strawman so huge and ridiculous, it’s absurd someone could take the claim that it was occurring seriously.
2)Again with the “valid”; what the fuck is “valid” about making fun of someone’s weight, health, or gender identity? What the fuck is “valid” about using gendered slurs?

it’s even on the walls of ancient Pompeii.

So are dick jokes and “Livia is a cheap whore” comments. The walls of Pompeii are not to be taken any more seriously that toilet-wall scribbles; which they pretty much are. Weirdest argument from authority ever.

We see the issues as a clash of ideas between those who wish to impose a particular political and social ideology, and those who wish to maintain the rationalist principles that have served us well for so many years.

What was that about “good faith” and “attributing motives” and “fully examining all ideas”?
Anyway, this is like Carlin’s “your stuff is shit, my shit is stuff” thing: “my ideology is principles, your principles are an ideology”. It also raises the question who “us” is here, since the whole point of the current “rifts” is that the ideologies that have dominated the atheist/skeptic communities so far has in fact not served many people who are atheists and who use the tools of skepticism.

This kind of imposition will necessarily divide the movement and weaken it. It will set up an ‘us vs. them’ mentality which distracts from our core aims.

A movement that will be weakened by becoming more attentive to the aims of its minority members is not worth maintaining. Like my feminism, my atheism/skepticism will be intersectional, or it will be bullshit.
Aside from that, this assumes that there hasn’t already been an us vs. them going on. Judging from the comments and reactions of many minority atheists/skeptics, they were already being treated as a “them”. The difference is that they’re now speaking out about it and insisting that they want their fair share of the atheist/skeptic community.

And it will alienate our friends and allies who would otherwise wish to support us, but will be discouraged if they do not hold the same political beliefs.

If someone holds a political belief that will in effect harm me or actual friends of mine, why would I consider such a person a friend or ally?

It will impose unelected political leaders and encourage schisms.

I don’t remember the Four Horsemen being elected. And don’t tell me they’re not “political leaders”. New Atheism is and always has been political, and Harris, Hitchens, and Dawkins at least have never shied from political expressions even in the pointlessly restrictive sense of politics = gubmint-work.

And why exactly are “unelected political leaders” something bad? No one ever voted for MLK or Lucy Stone. Now, unlelected government leaders, that’s a problem. But last I checked, the atheist/skeptic community was not a nation-state or any other entity with a formal governmental structure.

We do not seek to control anyone’s space, the policies in others’ spaces, or their expression of their beliefs and values. However, when people in one such space criticize or challenge other people, we feel it’s important for them to accept rebuttal or presentation of counter-evidence in accordance with the core principles outlined above.

IOW you do not seek to control anyone’s space, you just seek the right to take over other people’s spaces. Yeah, no.

Failure to reach a common ground on these issues puts at risk our efforts in achieving our common goals.

Not really. It just makes it impossible to be part of the same community. But I’m also not in the same community as the progressive Christians here in town, and yet I’m perfectly capable on working with them on common issues.

We can work together by following the principles core to atheism/skepticism and remembering we are each and all fallible humans, each with one life to live and with an equal right to self-determination. We owe it to those who are hurting, suffering, and dying in this big wide world of ours.

Meaningless, pompous waffle.

Day of Solidarity with Black Atheists/Nonbelievers

Day of Solidarity
As Naima Washington’s blog-post on Black Skeptics noted, these sort of events tend to be decried as “balkanization”, “dividing the Movement”, or similar crap:

when we ask everyone in the secular community to celebrate along with us, and we set aside one day out of the entire year to do so, there’s a problem! Last year, some very intelligent and insightful atheists declared efforts to organize a Day of Solidarity for Black Non-believers as segregation! Those same people are otherwise dead silent about the segregation, hostility, and alienation directed towards black atheists within the secular community year-round.

This is bullshit.

What events like the Day of Solidarity, the Women in Secularism conference, the African Americans for Humanism conference, etc. do is a)discuss issues not given much space or weight in the “general” (rea:, male, white, straight, cis dominated) conferences, groups, or writings; and b)highlight speakers and activists not given much space in the same “general” venues. To complain about them because we “shouldn’t have to” have such separate events is a lousy, blinkered argument for not having such events, or not supporting them. After all, we “shouldn’t have to” have skeptics or atheist conferences either, since that’s how all people ideally should deal with the world anyway, right?

So on that note, here’s my (admittedly measily) list of black atheists, skeptics, and nonbelievers that write stuff everyone should read:

Bridget R. Gaudette, contributor to Black Nones, blogger at Freethoughtify and Emily Has Books; she also currently has a kickstarter going for her next book: Grieving for the Living, so go contribute!!
Ian Cromwell, also a contributor to Black Nones, blogger at The Crommunist Manifesto
Anthony Pinn, author of African American Humanist Principles and The End of God Talk
Sikivu Hutchinson, author of Moral Combat and the forthcoming Godless Americana, contributing blogger at Black Skeptics
G. Andrews AKA Flexx, blogger at Human2O

There’s a post on sex work on Feministe, and it is Teh Fail

Jill wrote a blog post titled Supporting Sex Workers’ Rights, Opposing the Buying of Sex. Reading it, I once again did that thing where I start arguing with an online article in my head, and then I realized this is blogging material. So here you go:

I am an anti-sex-trafficking feminist. I think sex work is incredibly problematic. And I also support the rights of sex workers. I think you can do all those things at once.

Sure one can. The question is really rather whether one’s actions on all these are consistent and synergistic, or whether one’s undermining one set of actions with another. Oh, and whether the actions actually are helpful, of course.

Also, sex work is “problematic” only in the same sense that manufacturing is problematic: it sits at the intersection of multiple axes of oppression and is made invisible/marginalized by the kyriarchy. And since the kyriarchy is abusive and oppressive, people who do this work are abused and oppressed (and no one cares/notices, because it’s all invisible/marginalized). But neither manufacturing nor sex work are problematic per se; their place in the matrix of oppression is problematic.

My view is basically that sex work wouldn’t exist in the feminist utopia. Why? Because sex wouldn’t be this commodified thing that some people (mostly woman) have and other people (mostly men) get. Sex would be a fun thing, a collaborative thing, always entered into freely and enthusiastically and without coercion.

That doesn’t follow. Unless Jill is a marxist feminist and wants to abolish commodities and the “selling”* of labor in addition to abolishing the patriarchy, everything that people do with other people will still be also offered as a paid service; even the fun stuff. Sure, abolishing the patriarchy would abolish the myth of sex being something women have and men want, but it would also destigmatize a lot of behaviors currently marginalized as a result of a patricular, heteronormative, patriarchal-religion-propagated view of what sex, love, relationships, etc. are. These changes would definitely shift the patterns of demand (and supply) for sex work, but it wouldn’t make it go away, any more than abolishing the class system will make the demand for mechanics go away.

As long as people in relationships have differing sex-drives, different and not-fully-compatible kinks, kinks that include sex (or watching peep-shows, or watching a stripper, or whathaveyou) with people not involved in that relationship (by yourself, or with together with your partner(s)), no-strings-attached-single-sex, etc., there will be demand for sex as a paid-for service; because amazingly enough, not everyone who wants to get laid finds social interaction pleasant enough to want to have to find a mutually interested partner in the wild, on short notice. Plus, if we got rid of the patriarchy, we’d also get rid of many stupid, shaming ideas about sex, which means the role of sex-workers could expand to workshops, counseling, private training or whatever for people interested in learning how to do different kinds of sex. Because goddamnit, sex absolutely should come with training sessions. We’d all be spared the awkward fumbling that is reinventing sex from scratch every time someone has sex for the first time.

Anyway, what I’m basically picturing here is the Licensed Sex Therapists from Beta Colony in the Vorkosigan Saga.

While that view would leave room for some types of sex work — sexually explicit performance, for example, if that performance were no longer primarily a looking-at-women’s-bodies-as-stand-ins-for-sex thing, which is what it mostly is today — it doesn’t leave room for offering money in exchange for sex

Again, unless this feminist utopia is also a marxist utopia, the service industry will still exist, and therefore the option of paying for sex still will exist too.

it doesn’t leave room for offering money in exchange for sex, especially as we see it now, with men being the primary consumers and sex being seen as something you can buy.

Well no, the primary clients might indeed not be men then. And sex wouldn’t be something one “buys”, any more than one “buys” car repair; sex is not a product, it’s a service. However, I see no reason to think that the idea of sex as a service will disappear just because the patriarchy did.

I don’t think there would be McDonalds or Wal-Mart in the feminist utopia either;

“McDonalds” and and “Wal-Mart” are not equivalents to “sex work”, or even “prostitution”. McD and Wal-Mart are specific businesses; the equivalents to “sex work” would be “food service” and “retail”. Will neither of those two types of service work exist in this feminist utopia, either? Because if so, we’re back at “marxist feminist utopia”. But if so, why single out sex work? It would be abolishing doing anything for pay, altogether.

And as a side note, the title of the post is “Supporting Sex Workers’ Rights, Opposing the Buying of Sex”, so would Jill oppose the “buying of food service” with the same methods which she’d suggest for sex work? Should we have a “swedish model” for restaurants, in which the cooks, waitstaff, etc. are not penalized, but the customers are?

Yes, of course women should have the right to do what they want with their own bodies, and of course there are many sex workers who aren’t trafficked or forced into the trade. But that smacks a bit too much of “I choose my choice!” feminism, which I find to be incredibly intellectually lazy.

There’s a difference between “I’m a woman therefore all my choices are feminist choices”, and “I have the right to navigate the matrix of oppression as I see fit”. All of us make choices that aren’t feminist, or that support and aid the patriarchy in maintaining itself, because a)most of us don’t have such options available due to external social structures, and b)our mental structures are such that what we enjoy/want/need are often entwined with patriarchy and lend it support, and it’s impossible for everyone to change all their desires. We don’t have contracausal free will (i.e. the ability to change and create desires and preferences at will), we only have agency (the ability to choose between available avenues towards fulfilling our desires). Desires change only slowly, as our character changes; and no one can rid their mind of all imprints of their society.
And lastly… as I mentioned previously, sex work is problematic because of its location in the matrix of oppression. Shift the matrix, or shift sex work out of that position, and sex work no longer functions as patriarchy-supporting, problematic work.

sex worker advocates have cast a similar too-wide net — arguing that sex work is a job like any other, that every job is coercive, etc etc. Both narratives erase the vast grey area of the entire idea of “consent” when money is involved.

Marxist feminist utopia, blah blah, this is getting boring. And in any case, that argument does make other service work different from sex work only in the degree of intimacy, not in any qualitative sense.

I too often see a similarly reductive argument — that while a small number of women and girls are actually enslaved, the rest are there voluntarily and we should support their choices.

It’s only reductive because “voluntarily” is a shitty word with too many related meanings. A better phrasing is that they are where they are because of the exercise of their agency. Social structures, both those external and internal to ourselves, are present for sex workers as much as for others. Change the social structures, and agency will be exercised differently: people who chose sex work because it’s the best of a range of shitty options might choose an option they see as better than sex work, should it become available; others however might chose sex-work if it became less marginalized, or allowed for different kinds of sex services (“training” for sex-n00bs or couples wanting to learn something new, for example) than currently exist/are in demand.
Still, even changing social structures won’t change the mind of those for whom sex-work is the best means to pursue their desires (or even, their desire itself), i.e. those who do it “voluntarily” in the sense of choosing without structural pressure or limitations**

But from a birdseye feminist view — from a sex-positive view — sex work is different because it’s commodifying something that should ideally be a basic pleasure, entered into entirely freely and at will.

That’s what the service industry is: commodifying things people do with other people; even the fun stuff. That’s what dance instructors do, too, for example. They take something people do together for fun (dancing) and that one ideally should only do with others who freely and voluntarily return the sentiment, and they provide that and related activities as a service one can pay for. Again, we’re really just talking about differences in the degree of intimacy, not a qualitative difference.

From a practical point of view, there are a whole lot of women in the sex trade who are technically there voluntarily insofar as they aren’t kidnapped and chained up, but who are coerced into sex work in ways that most of us would find intolerable — owing large sums of money to traffickers, psychologically and physically abused by pimps, cast out by their families and communities for doing sex work and believing there are no other options.

Emphasis mine. Because a)”no” other choice is often not true; only that the other choices are considered even shittier; and b)that’s the difference between “voluntarily” and “by exercising agency”: if sex work is the best option given the (internal and external) structural limitations, then changing the structures would change the results of exercising agency, but this makes sex work the same as other forms of labor in an intersectionally classist system: remove socioeconomic “pressures” that let people accept horrible work-conditions because the alternatives are worse, and the work conditions for that form of labor become worker-friendly (compare manufacturing in, say, Germany to sweat-shops in China, for example)

Putting them [economically oppressed sex workers, and economically privileged sex workers] all under the umbrella of sex work is helpful in advocating for recognition and certain legal changes, but ultimately it doesn’t mean that more women’s voices are heard; it means that the most privileged of the group dictate policy.

This is an intersectional problem, not a problem somehow inherent in sex work. Yes, if white, upper-class, sex- and gendernormative sex workers from countries where sex work isn’t illegal are the sole or even the dominant voices heard, that’s a problem in the same way that it is a problem when white, upper-class, sex- and gendernormative feminists are the only or the dominant voices in feminism. But how is that an argument for sex work being somehow qualitatively different?
Plus, many sex worker advocates ARE women who are affected by multiple axes of oppression. Whence the assumption that this isn’t so? Is it just because the voices of relatively privileged sex workers are the only voices that penetrate deeply enough into the mainstream feminist landscape? Because I find it extraordinarily easy to find the narratives of sex workers in India, the narratives of trans sex workers, etc.***

And while a small percentage are relatively privileged and fairly compensated, most aren’t. And most sex workers face very real barriers to basic rights like bodily autonomy, workplace safety, and freedom from violence.

This is true for most women in the world; it is also true for most work in the world; it is especially true for most work that women do. Again we’re dealing with sex work’s location in the matrix of oppression, with intersectionality, not with anything inherent to sex work.

There are some methods that can best serve most of these women — safer sex supplies, legal rights. But what serves a 14-year-old in a Cambodian brothel whose clients are mostly middle-aged white guys from Europe and the U.S. is not the same as what serves a 22-year-old in New York advertising on Craig’s List.

True, but once again an issue of intersectionality; something that sex work advocates are showing less problems with than mainstream feminism as a whole does; just sayin’.

And none of these issues of intersectionality (including the ones I didn’t quote, because how often can you point out the same mistake?) address the core of the supposed issue here: nothing here supports the argument that sex work (and prostitution specifically) shouldn’t exist. All of this is a good argument to not repeat mistakes of other social justice movements and make the most privileged members of the movement the sole or predominant voices in it; it’s a good argument to remember that intersectionality demands solutions suited to individual cases, based on the specifics of the intersections. It’s not an argument against sex work.

When you’re talking about sex for money, you can’t take money and international economics out of it.

That’s a strawman of epic proportions, given that sex work advocates talk about class-based oppression more than any other women’s rights advocates who aren’t also socialists/marxists/anarchists.

I’m troubled by the migration of sexual labor and what it says about who “deserves” sex and who provides it.

Right. Troubled by the class-based problems involved in sex work, and how they intersect with sex and gender based problems. Still not an argument against sex work, tho.

I do think it’s immoral and unethical to buy sex.

“Buying sex” is what men did when they purchased a wife. Anyway, contributing from a position of privilege to maintaining/reinforcing an axis of oppression is always “problematic”, and consequently I wish people would not shop at Wal-mart or procure sex services from exploitative sources; and maybe any kind of shopping or procuring of sex services contributes to maintenance of oppressive class structures. But the way to end exploitation is not to drive the victims of it underground by outlawing the purchase of their labor; rather, it can be done by giving them the tools they need to a)widen their choices within the social structure, and b)to change the social structure by attacking the forces that oppress them. Which aren’t always the individuals who pay them for their services; and which won’t end sex work, but rather end (or at least diminish) exploitative sex work.

I think it speaks to a view of human sexuality (and women’s bodies in particular, although of course there are men who pay for sex with men and boys) as purchasable;

“Buying sex” does, but like I said, that’s not a feature inherent in sex work, since sex work is the provision of services for pay, not the “selling” of sex (because selling something intangible like a service is only possible by selling the provider, and that’s slavery, not service work.) I keep repeating this distinction because the idea of buying sex is tightly coupled with the idea of the “unrapeable”: when you buy something, it’s yours to do with as you please, without the previous owner of it having a say in it. That was, and often still is, the attitude towards sex in patriarchal culture. But it’s not inherent to sex work, since the provision of a service always entails the possibility to cancel the deal, as well as the fact that it’s a one-time agreement, to be re-negotiated, and that the ownership of the means of providing the service never changes hands. It’s the equation of the provision of a sexual service with the buying of sex that’s the problem, and it’s one that must be solved without negatively affecting sex workers (i.e. not by curing the disease by killing the patient).

I’m personally a fan of capitalist marketplaces because I don’t think there’s a better system out there

So, no marxist feminist utopia, then? How then is the provision of services or the commodification of human interactions to disappear?

We can respond to the basics of supply and demand while not giving corporations outsized power; while building a social safety net; and while instituting physical, legal and financial protections for workers. We can critique the forces that establish patters of exploited migrant labor while advocating for the rights of migrant laborers. Can’t we?

Sure we can. But that’s what sex work advocates do, not what “end demand” does. The equivalent of “end demand” would be to insist on the end of demand for any industry**** in which workers are exploited. Which is all of them. Which is marxism.

- – - – - – - – - -
*”selling” is a misnomer, I recently realized. More like renting out, though the idea that labor is “sold” is what leads to a lot of abuses of workers, since the “buyers” of labor believe that they actually own the worker for the time they’re at work (and often even beyond that).
**Marx, species-being, etc. That’s an entirely separate blog-post tho.
***some examples: Don’t Talk To Me About Sewing Machines, Asia Pacific Network of Sex Workers, Barred by U.S. Restrictions, Sex Workers Hold Alternative AIDS Summit in Kolkata, India, HIV and Sex Work – The view from 2012(pdf)
****the whole industry, not just a specific business or a specific model of providing the products or services of this industry

The missing piece to the stories of the Magdalene Laundries

The Report on the Magdalene Laundries is finally out, and people all over the internet are writing about it, and about the abuses that went on there.
The women and girls who were sent to Magdalene Laundries came there via the justice system, via referrals from Industrial and Reformatory Schools, via referrals from psychiatric hospitals and social services, and via referrals from “homes for unwed mothers”. These were socially marginalized women, and they were given to these nuns under the pretext of reformation and provision of social services for “fallen women”. Four orders running the Laundries were identified in the report: Sisters of Our Lady of Charity of Refuge; Congregation of the Sisters of Mercy; Religious Sisters of Charity; and Sisters of the Good Shepherd. The Magdalene Laundries were finally closed in 1996.

Now here’s the part I’ve not seen mentioned nearly enough during this round of reporting/writing on this topic, both in the news-media articles and in various blogs:
The orders who run the laundries to “help” “fallen women”* with the support of the State are still running organizations to “help” “fallen women” with the support of the State!

According to an Irish Times article, two of the orders who ran Magdalene Laundries are now running an organization called Ruhama which purports to help women “affected by” sex work. From Ruhama’s website:

Ruhama was founded as a joint initiative of the Good Shepherd Sisters and Our Lady of Charity Sisters, both of which had a long history of involvement with marginalised women, including those involved in prostitution.

Yeah. Both these orders definitely have a “long history of involvement with marginalised women”. They run Magdalene Laundries in which they imprisoned and abused those women! Why would anyone trust them not to do it again? Especially given that they have no respect whatsoever for the agency and realities of the sex workers they’re claiming to help**?

Reporting about Magdalene Laundries is important; but mentioning their likely successor is, too.
- – - – - – - – - -
*I apologize for the scarequote infestation, but there’s really no other way to talk about these ridiculous and deceitful terms.
**Ruhama is behind a push to institute the Swedish Model in Ireland, a model that is pretty much uniformly rejected by sex workers themselves as harmful.

Necromancy, kittehs, and a link dump

Necromancy:

    I’m reviving my blog. The ultimate goal will be 2-3 posts a week, of which one will be a regular post, one will be a link-dump, and the optional third will be either another regular post or one of the more extensive projects I’ve been putting together (currently still working on putting together a few essays on 19th Century women’s rights activism, for example; and I also hope to get to another such project either on Backlash or on Intersectionality). That goal won’t be reachable until after my Cthulhu campaign ends, since right now, instead of writing blogs, I’m inventing more and more ways to try to drive my Investigators insane and/or kill them off. And at the very latest, a regular schedule should become very easy in August, when I begin my 1-year-break from university.

Kittehs:three fluffy cats cuddling on the floor

Link dump:

    a favorite MRA talking point refuted: no such thing as “women and children first”

    an example of PHMT that would have been easily fixed if we had an Equal Rights Amendment: Man accused of fraud after taking on his wife’s name

    from the WTF department: gun buyback nets a missile launcher

Paula Kirby wrote stupid shit

This is how Paula Kirby tweeted about her essay* in re: the Harassment Policy discussion:

I’ll wait until you’re done laughing and/or rolling your eyes.
Done? Alright, let’s get on with this blogpost**. And btw., I’m ridiculously late to the game. Others have competently dismantled large parts of that ridiculous essay about Teh Ebil #FTBullies, but there’s just so much incredibly ignorant and untrue crap in this essay, I figure I’ll have a stab at it, too. But do read the other commentary on it, if you have time. Like I said, there’s so much crap in this, a single essay doesn’t do it justice: atheist logic, Ophelia Benson pt. 1, pt. 2, and SUIRAUQA (there’s probably more, but those are the ones I know about)

First, since I gather this has touched a nerve in some quarters, I shall deal with the terms “feminazi” and “femistasi”. As a general principle, I oppose the use of any kin dof name-calling. But sometimes an apparently rude term is doing more than being rude: it is conveying a meaningful point in shorthand form. For the record, I am categorically NOT suggesting that the people I have applied these terms to are, in fact, Nazis or Stasi members, or would ever have sympathized with either of them.There are many of us who are proud to be called Grammarnazis and who know perfectly well that no aspersions are being cast on our intentions towards either Jews or Poland. It might be considered distasteful that the suffix -nazi has come to be used simply to mean “extremist” or “obsessive”, but nevertheless, it has come to be so used, and The Sisterhood of the Oppressed cannot legitimately chalk it up as yet another example of their alleged victimization.

This is the first paragraph of the essay, and it’s already complete crap. And here’s why:
1)To be “proud to be called Grammarnazis”, and even to refer to oneself like that, is an act of Reappropriation; something that was used as an insult to try to shut someone up by making them feel bad for doing what they do by calling them -nazis is now being worn proudly as a banner, in a way similar to the way the Queer community has reapppropriated the term “queer”. And, in fact, in exactly the same way that many of Teh Ebil #FTBullies have for years now worn the worst epithets thrown at them as titles behind their handles, including the word “feminazi”.
2)A reappropriated word is still an insult/slur though, and so when it is used negatively against someone else, it is not used in the reappropriated, positive (or at least, non-negative) sense, but in its original, negative sense. Therefore, comparing being proud to be called a Grammarnazi to calling someone else a Feminazi in order to compare them to Nazis*** is worse than comparing apples to oranges (at least, apples and oranges are both fruit, and are both good for you).
3)The main difference, of course, between something like “Grammarnazi” and “Feminazi” or “Queer” is that being called a Grammarnazi is not an act that flows down a power-gradient, nor is it used to shut down anything too particularly important****. As such, you wouldn’t even be able to reasonably compare the insult-use of Grammarnazi to actual slurs used as insults, since they perform entirely different kinds of cultural work.
4)Regardless of any truth value to claims that the suffix -nazi has merely come to mean “extremist” or “obsessive”, this is obviously not true for the suffix -stasi, since that suffix doesn’t have a culturally acquired meaning other than the literal one, since it’s not in common use. As such, points 1-3 aren’t even necessary to establish the BS in that paragraph, since even if everything she said about the suffix -nazi were true, she didn’t just use that one. Calling someone a Femistasi is actually literally comparing someone to the East German Homeland State Security.

In both “feminazi” and “femistasi” the allusion is to certain totalitarian attitudes and the intolerance and suppression of dissent. Indeed, it was this, and eminently not their politics, that the Nazis and the Stasi had in common, which further underlines my point that no comment about anyone’s wider political views is being made.

This is part of the previous line of thought, but it’s crap in a different way, so I’m quoting separately. Paula here seems to imply that running a totalitarian state is not politics. Because a form of government is not political? I’ve complained in the past about such incoherent restrictions on what can be considered “political” so I won’t get into that here, but really. Suppression of political dissent, being part of a totalitarian state government, and being often the enforcing arm of the politics of the government is not political?

In the case of the -stasi suffix, it draws attentions to behaviours associated with the thought police, for whom anyone who dares to hold non-approved attitudes is automatically persona non grata and to be treated as an enemy of the people. I am referring, of course, to the unfailing response on certain blogs whenever someone has had the temerity to challenge the claims that have been made there. Any suggestion, no matter how mildly phrased or how in keeping with the principles of skepticism, that The Sisterhood might not be automatically and wholly right by default has been met with torrents of abuse, and a pot-pourri (actually, dung-heap would seem a more appropriate metaphor) of accusations ranging from troll at the lower end, through slimebag, douche etc, right up to misogynist or even rape-apologist.

“Thought police” is an Orwellian term. Originally, it referred to an actual police actually making sure that no unapproved thoughts happened, since people caught thinking the unapproved thing were brainwashed to “fix” the problem, and ultimately killed. Obviously the Stasi couldn’t quite achieve that level of efficiency, but they certainly tried, by arresting and/or killing people they’ve found expressing unapproved sentiments, even in the “privacy” of their own homes. So, what does Paula compare this to?
To argument. To people disagreeing, often with long-winded explanations and links to evidence, and doing so while liberally dispensing invective. In writing. On their own blogs, as well as in comment sections on other blogs. Most of these “oppressed” dissenters aren’t even banned from commenting on these blogs, and they certainly are free to express themselves in the privacy of their own public blogs without any repercussions (other than maybe having someone disagree with you (publicly even! *gasp*), or say that they don’t like you anymore, and maybe won’t give you their money) or restrictions. That’s stasi-like behavior. But apparently only when Teh Ebil #FTBullies do it, since the antiFTB contingent indulges in exactly the same behavior (plus occasional threats and extensive use of bigoted slurs; minus the evidence), but when they do it it’s just “calls for balance” and “challeng[ing] the claims”.

Good heavens, we have even seen Ophelia Benson describe DJ Grothe’s call for more balance in the discussions as “sticking a metaphorical target” on her!

This “call for balance” btw. was Grothe’s silly-ass, evidence-free claim that talking about harassment has caused a drop in female attendance at TAM, and therefore talk about harassment should stop. I fail to see “balance” here, except in the “Fair And Balanced” sense (more details about this, from Ophelia herself).

Let’s not forget the abuses of speakers’”privilege” at certain conferences, where audience members holding “the wrong attitudes” have been picked on by the speaker from the platform.

Elevatorgate is never going to die is it? Also, Paula is in business, not science… but really. It has never been a bad thing for a speaker to analyze and criticize an attendees public writing. Most of the time, this bit of whining is some sort of “the internet isn’t real” luddism. In this case, it seems more generic hypocrisy in the service of “when we criticize, it’s just criticism; when you criticize, it’s ‘picking on’ and being the thought police”, as noted above. Also, she’s just plain bullshitting when she claims Stef McGraw was “picked on” for her “attitudes”. She had a publicly stated written argument deconstructed. An argument is not an attitude, by any definition of the word.

Let’s consider 1930s Germany for a moment. How did the Nazis gain popular support? By exploiting a sense of grievance post-Versailles, by continually telling the German people they’d been treated abominably, had their noses ground in the dust,been unfairly penalized, that they were the victims of an international, Jew-led conspiracy, that they needed to rise from the ashes and gain their revenge and their proper, god-ordained place in the world.

Yeah, let’s consider this. And by “this”, I don’t actually mean the historical inaccuracies in this paragraph, because they’re not relevant just now. For starters, as Paula herself reluctantly admits in a later paragraph, it’s not actually a case of the Nazis “telling the German people they’d been treated abominably”, since the German people were well-aware of that fact (and a fact it certainly was), Nazis or no. But let’s consider the political situation in 1930′s Germany. Here we have an abysmally poor, systematically oppressed people, who end up becoming radicalized and a totalitarian state results. Happens all the fucking time. What’s the solution to the problem?
Well, according to Paula, it seems to be “Oh you silly Germans. Stop feeling oppressed and pull yourself up by your own bootstraps”, and “Don’t talk about systemic oppression, don’t try to eliminate oppression, and don’t ever dare publicly and openly argue with those who say there isn’t any. Because if you do, you’ll be propagating a victim mentality and also being Nazis yourself.” Where in the goddamn universe has being silent about systemic oppression and telling people to instead fix themselves ever worked?
The real solution to the existence of systemic victims is not cries of individualist empowerment, but deconstruction of the oppressive system. The French learned this lesson, which is why WWII was followed by the creation of the Council of Europe and the EEC instead of another oppressive Treaty of Versailles.

So is the Sisterhood’s sense of victimhood also justified? No.

Fuck the evidence from years of social science*****. Paula says there’s no oppression of women, therefore there isn’t.

In my experience (and I’ve attended and organized a lot of conferences in my time)there’s a sexualized atmosphere at all conferences involving an overnight stay:people are away from home, probably drinking more heavily than they would at home, *cough* networking, surrounded by people who share a common interest, whether that’s in secularism or buttercups or ball bearings, and who are equally letting their hair down and out for a bit of fun, and, moreover, with hotel rooms conveniently located right above their heads.

What a sorry world Paula lives in, if she’s never experienced collegiality not laced with sex. It’s a bit like eating all foods drenched in Ketchup (or any other condiment of your choice).
Well, I have experienced plenty of friendly, collegial drunkenness, fun, and “letting your hair down” while away from home, too. Some of it involved sex and an atmosphere that could be described as “sexy”. Some of it however was just hanging out with awesome people and shooting the shit, without sex appearing anywhere on the horizon. It’s awesome (it also oddly seems to be clustered around Poland). Why, last October I spent an entire weekend in mixed company away from home, sleeping in the same room with two dudes, and somehow no one got propositioned. We must be all prudes; or asexual. Or, maybe, we prefer some variety in our life, and are therefore capable of sometimes not thinking about getting laid. Seems there aren’t that many people like that in Paula’s life, if she’s never experienced anything like that.

Anyway. What do you want to bet that most, if not all, of these conferences has sexual harassment policies (after all, this is what this latest “ZOMG Stazinazis” is about)?

I simply do not accept that any reasonably mature, rational adult does not know exactly how to avoid getting into this kind of situation if he or she would prefer not to,or how to deal with it if it occurs.

This is quoted just to laugh at it. Because really, she just finished saying that this happens at all conferences and that anyone can find themselves propositioned. Which I guess means “how to avoid getting into this situation” = “not going to conferences” :-p

And, of course, she’s being very disingenuous when she implies that we say people don’t know how to deal with propositions (or harassment; because let’s remember, this is about harassment policies, dissembling on Paula’s part notwithstanding). but you know, knowing how to deal with stupid shit because you’re constantly exposed to it is not actually a valid reason for stupid shit to exist.

Note that I am talking about normal, non-violentsituations in which no assault takes place. I am talking about the kind of normalinteraction that, whether you like it or not, goes on wherever you get a group of adults letting their hair down while away from home.

False dichotomy which denies the existence of harassment which is not assault.

but to give the impression that such assaults are commonplace is to do a disservice

Boring lie is boring, but at least explains why the preceding false dichotomy exists.

To tear a movement apart, [...] over something that is just a feature of life in general and not specific to the movement itself

Translation: atheists and skeptics shouldn’t strive to be better. Average is fine. Doesn’t matter that average is pretty fucking horrible.

I did a sociology module as part of my degree many years ago: I know the arguments about socialization and normative values, and structural discrimination and all that malarkey.

This was hilarious the first time, and it’s never stopped being hilarious. Paula knows better than social scientists with years of work and experience and science to back them up. Because she took one sociology module. Is there any better demonstration of the Dunning-Kruger effect?

So there is an alternative, and it is this alternative that I would urge women to seize with both hands – whether we’re talking about how we interact in our jobs, in our social lives or in the atheist movement. And that alternative is to take responsibility for ourselves and our own success. To view ourselves as mature, capable adults who can take things in our stride, and can speak up appropriately. To really start believing that we can do whatever men can do. To stop seizing on excuses for staying quiet and submissive, stop blaming it on men or hierarchies or misogyny or, silliest of all, “privilege”, and start simply practising being more assertive.

And the way to fight poverty is to stop “externalizing” the causes of poverty, and instead tell people to stop being so goddamn lazy and to view themselves as “mature, capable adults who can take things in our stride” and stop blaming their poverty on rich people or hierarchies or classism or “privilege”.

Libertarianism is such tiresome bullshit.

Anyway, she’s repeating the bullshit trope that non-libertarian feminists are saying that women aren’t capable of doing what men do. This is of course bullshit. Women are just as capable as men, and they are often far better able to deal with adversity since they don’t get shit handed to them on a silver platter and have to constantly fight against stupid sexist bullshit. Men faced with even a fraction of the shit a woman who shares their other social statuses has to face tend to dissolve into incoherent puddles of self-pity rather quickly (see: MRA), because they lack the practice and have never acquired the requisite hardened skins. However, as noted above, being able to deal with stupid shit is not actually a good reason for stupid shit to exist. Plus, as everyone should realize, two people with identical ability but different stressloads will rather obviously not perform equally at the one task they have in common. All we’re trying to do is a)undo some of that damage of the extra stressload in the short term, and b)equalize the stressload.

But I am saying that we women do ourselves no favours by assuming that the system is malevolently weighted against us

And here Paula says that women shouldn’t know the truth, because it does us no favors. And she says we’re belittling women?

Yes, there’s the occasional Neanderthal, in any walk of life. But it’s up to us whether we let him put us off doing what we really want to do. Let’s not give him that power over us! We can choose to rise above him (or sidestep him) and continue pursuing our own goals.

Here Paula is being anti-scientific, because this comment basically amounts to “willpower is an unlimited resource”, which we know isn’t true.

In almost any fieldyou care to consider, the women who have made it to the topare generally not sympathetic to the view that men or the system were desperately trying to hold them back. They havesimply adopted the tactics I am describing here, and have refused to let anything stop them.

Women who mold themselves to and make bargains with a patriarchal system are more successful within the patriarchal system than those who try to dismantle it for the benefit of all women?

Shocking.

They certainly haven’t diverted their focus from their goals to worrying about how men are treating them, and they haven’t waited for men to give them permission to succeed.

indeed not. Other women (and their allies) have done this for them and done something about some of the structural barriers that exist so that these exceptional women could succeed. How is this an argument for not continuing to dismantle these barriers, so that even more women can succeed?

Activism is by definition controversial: we don’t need activists for causes that are already widely accepted. This means that conflict comes with the territory. Activists need to be able to cope with that, we need to be able to deal with people who really do want to silence us and discredit us at any cost. It can turn nasty.

I quote this specifically because it’s so fucking hilarious that this comes from the woman who whines about feminazistasi oppression because she and others are being criticized. As I said before, she’s basically saying that other people mustn’t speak up when they’re mistreated and instead they “need to be able to cope with that” and “need to be able to deal with people who really do want to silence [them] and discredit”. But she and the other antiFTB-whiners should be totes encouraged to whine all day and night about Teh Ebil #FTBullies, because they apparently don’t need to learn to cope. Not even with the much smaller amount of unpleasantness that they are receiving, as compared to what they’re dishing out.

Look in the pages of any self-help book you care to pick up.

HAHAHAHAHAHAHAHAHAHA. Self-help books. HAHAHAHAHAHAHAHAHAHAHA. Paula is advising skeptics to read the quackery that is self-help books. HAHAHAHAHAHAHA.

What we have seen endlessly on the pages of the worst of the blogs over the course of the last year-plus is just a tedious, counterproductive, alienating, divisive, pointless self-indulgence.

Don’t care to argue “alienating” and “divisive”, but the fact that WIS happened, WIS2 will happen, and harassment policies are being adopted, is boringly obvious refutation of the claims of “counterproductive” and “pointless”.

How many of those speakers [at WIS] were not already well established in the movement? [...] Talk about “Four legs good, two legs better”!

This is hilariously incoherent. A conference that previously didn’t exist and doesn’t cannibalize other conferences in terms of speakers can by definition not provide less exposure to these speakers (and the group they belong to) than its nonexistence. Also, it should be noted that Paula doesn’t actually know what these women who spoke at the conference talked about (other than the speeches they gave; she might know that, but I doubt she’s seen all the videos), and what kind of networking happened at the conference.

Far from encouraging new women to get involved, all this hysterical and unjustified insistence on how dangerous our conferences are for women, how hostile our movement is to them, the indignities and humiliations they will be exposed to should they dare to set foot over the skeptical threshold could have been calculated to scare them away.

I note she provides precisely zero evidence for any of this. Also, bonus point for using “hysterical”.

Ophelia Benson herself wouldhave us believe she’s been scared away from attending a conference because of the exaggerated and over-the-top messages she got about the terrible risks she’d face if she went.

Another boring lie. Paula here is basically claiming that “nice business, would be a shame if it burned down” is a warning about fire hazards.

- – - – - – - – -
*Incidentally, posted on scribd by hoggle. Nice allies she’s got.
**After sufficiently complaining at the fact that the link in her tweet can only be accessed with a google account**. because really, wtf? (in case you’re wondering, a previous tweet had the link to the scribd document. still a dumb format, but at least it doesn’t require anyone to log in anywhere to read it)
***she’s actually lying when she’s saying she’s using the suffix to mean “extremist” or “obsessive”, since she DOES compare FTB to actual, real, 1930′s Nazis later in the essay.
****being a stickler for the use of grammar where it actually helps communication, I still very much acknowledge that knowing the difference between you’re and your, and knowing when to use the word “whom”, is piddly bullshit compared to social justice activism.
*****a sample this, as well as other scientific articles and essays, are of course collected in the comments of this post