October 16, 2014
After weeks of silence, the mainstream media is finally reporting on the deluge of violent threats made by men towards feminist media and pop culture commenter Anita Sarkeesian, which caused her to flee her home on advice of the FBI, and cancel a scheduled university appearance.
While it is good that the violent male campaign against Sarkeesian is finally, belatedly, receiving widespread attention, any feminist who has ever written or spoke in public on the subject of “Gender” will note that what is unusual is not the threats themselves, but the fact that they are being reported by male-stream media.
The New Statesman posts a piece today by GlossWitch, in the shadow of the Sarkeesian fiasco, which specifically addresses the ongoing campaign of censorship against the Women’s Rights movement by the male Transgender Rights movement, whose goals are in opposition.
September 29, 2014
Originally posted on sisterhoodispowerful:
In landmark UK cases, successful criminal prosecutions have taken place against those who menacingly threatened feminists on the internet for daring to have an opinion and expressing it in the public domain. Today, a man was jailed for 18 weeks for making violent threats: http://www.bbc.co.uk/news/uk-england-29411031
Social media has become male supremacy’s modern way of finding witches; the women who won’t conform, the women who speak out and try and help other women. The feminists of today. It’s absolutely no coincidence that today’s convicted abuser referred to ‘witches’ and used the violent imagery of drowning.
Both women involved powerfully describe how they feel on the day the sentence is known:
Their success in getting as far as prosecutions, let alone convictions, is incredible in a world where attacks on women are trivialised, dismissed and deliberately ignored. The success means that ALL feminists are a step closer to being able…
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August 11, 2014
August 7, 2014
July 28, 2014
From the New Yorker:
“On May 24th, a few dozen people gathered in a conference room at the Central Library, a century-old Georgian Revival building in downtown Portland, Oregon, for an event called Radfems Respond. The conference had been convened by a group that wanted to defend two positions that have made radical feminism anathema to much of the left. First, the organizers hoped to refute charges that the desire to ban prostitution implies hostility toward prostitutes. Then they were going to try to explain why, at a time when transgender rights are ascendant, radical feminists insist on regarding transgender women as men, who should not be allowed to use women’s facilities, such as public rest rooms, or to participate in events organized exclusively for women.
The dispute began more than forty years ago, at the height of the second-wave feminist movement. In one early skirmish, in 1973, the West Coast Lesbian Conference, in Los Angeles, furiously split over a scheduled performance by the folksinger Beth Elliott, who is what was then called a transsexual. Robin Morgan, the keynote speaker, said:
I will not call a male “she”; thirty-two years of suffering in this androcentric society, and of surviving, have earned me the title “woman”; one walk down the street by a male transvestite, five minutes of his being hassled (which he may enjoy), and then he dares, he dares to think he understands our pain? No, in our mothers’ names and in our own, we must not call him sister.
Such views are shared by few feminists now, but they still have a foothold among some self-described radical feminists, who have found themselves in an acrimonious battle with trans people and their allies. Trans women say that they are women because they feel female—that, as some put it, they have women’s brains in men’s bodies. Radical feminists reject the notion of a “female brain.” They believe that if women think and act differently from men it’s because society forces them to, requiring them to be sexually attractive, nurturing, and deferential. In the words of Lierre Keith, a speaker at Radfems Respond, femininity is “ritualized submission.”
In this view, gender is less an identity than a caste position. Anyone born a man retains male privilege in society; even if he chooses to live as a woman—and accept a correspondingly subordinate social position—the fact that he has a choice means that he can never understand what being a woman is really like. By extension, when trans women demand to be accepted as women they are simply exercising another form of male entitlement.”
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