After spending many depressing hours considering my response to the recent consultation into proposed changes to the Gender Recognition Act (GRA), I have come to the conclusion that the consultation itself and the way it was developed and handled shows that in this country women are still second class citizens and have not yet attained full human rights in practice.
The GRA enables someone to acquire a gender recognition certificate (GRC). This changes their legal sex, so a male becomes legally female, and vice versa. The consultation sought people’s views on making the process for getting a GRC easier.
Others have written eloquently about the inherent bias within the consultation itself, the biased way it was framed, and the bias of the Women and & Equalities committee inquiry that preceded it, so I will try and restrict myself to aspects that I haven’t already seen covered. Continue reading “The Gender Recognition Act consultation proves women are not full human beings (unless they are men)”
Again and again I hear people criticise women generally, and feminists in particular, for not accepting transwomen as “real” women and for “excluding” them. Trans people are oppressed, they say, and these so-called exclusionary behaviours and attitudes create the dogma behind this oppression just as racism is the dogma behind the oppression of Black people. It is misguided, they say, and dangerous and is called transphobia, which makes you, me, anyone who doesn’t agree with them, a bigot who deserves to go to hell with all fascists and racists.
But when feminists try to explain that of course they oppose all discrimination and violence against trans people, but there are issues that are complicated that we need to look at, discuss, understand, it seems that our accusers won’t listen. (Not that this is a surprise – not listening to women is, after all, a major characteristic of male supremacy.) In this essay I try to explain some of these issues by drawing on my own personal experiences in the feminist understanding that the personal is political – that patriarchy is a political system and it operates in the personal sphere. And without examining the personal sphere, we cannot fully understand the system. I have changed names and minor details because my points are political and I do not want to identify or mean to criticise any of the other individuals involved.
1. The sleepover
Some time ago a progressive organisation I belong to held a weekend event in London and asked members who live there to offer overnight accommodation to people from out of town. I offered my spare room and shortly afterwards I got an email saying that someone called Frankie would be staying and would contact me to make the arrangements. Sure enough, Frankie phoned and asked if it would be possible to stay on the Friday night as well as the Saturday. I agreed and gave him my address and directions. After I put the phone down, I wondered if it had been a mistake to not specify a woman. Never mind, I thought, my housemates will be there – three of us to one of him. What can go wrong?
Continue reading “What is a woman?”
Systems of oppression
“Karl Marx was one of the first theorists to explain that ideology is not a free-floating set of ideas, but rather a coherent system of beliefs that are purposely and carefully created by the elite class to promote their interests. Using their ownership of key cultural institutions, the elite then set about distributing these ideas until they become the dominant ways of thinking.” (Huffington Post 2014)
Feminism is not about demonising men – it is about understanding systems of oppression so that we can change them. So what do we mean by a “system of oppression”? A system of oppression is a set of interrelated forces that press down on people who belong to one group (such as women or people of colour) and effect their subordination to another group (such as men or white people).
One of the key characteristics of life as oppressed people experience it is the double bind. This limits the options that are available to a person in such a way that each option exposes the person to penalty, censure, or deprivation. For example, if a young woman is sexually active, she risks being called a “slut” and is considered unworthy of respect. But if she is not sexually active, she is likely to be called “frigid” or “uptight” and to be harassed by men to “loosen up”. If an older woman dyes her hair and wears makeup, she is ridiculed for “trying too hard”, but if she doesn’t, she “has let herself go”. If a woman goes back to work after giving birth, she is plagued by judgement that she is an inadequate, unnatural mother. If she gives up work, she is plagued by suggestions that she “sits around all day doing nothing”, is a gold-digger sponging off her husband (if she has one) or a scrounger on the state (if she doesn’t). And if anything goes wrong, it’s always her fault, no matter who was actually responsible. And so on. On and on.
Continue reading “Feminist Primer”
Traducción al español | Traduction Française
Over the past 40 years or so pornography and prostitution have been mainstreamed and pornography has become more misogynistic, sadistic and paedophilic. In many countries prostitution has come to be considered a regular industry that now counts towards the GDP. Pornography has moved further and further into the open, and prostitution has burgeoned and is more acceptable than ever – while the conditions for the women and girls involved remain appalling.
In spite of the advances made by the women’s movement since the 1960s, men still control the big power blocks – the government, the armed forces and police, finance and banking, big business and the media. The ‘sex industry’ is overwhelmingly for men, and feminists have found enduring resistance to its critique. In this article I attempt to draw together some explanation for this resistance and argue for a different approach.
“Perhaps more surprising is the difficulty we have had finding allies in this effort. Even though there is a fairly strong consensus among progressive or liberal people about the value of peace, economic justice, and human rights – and about the negative values of corruption and secrecy in government, excessive concentration of wealth in the hands of small elites, and so forth – there is a remarkable non-consensus about issues of gender power and sexual exploitation. The sexual privileges claimed by men under the rules of patriarchy are often still claimed by ‘progressive’ men marching under the banners of peace and justice.” (D.A Clarke, 2004.)
Continue reading “Neoliberalism, Queer Theory and Prostitution”