NaBloPoMo Day 7: Success at posting every day for a week! It feels good even if the last two posts have been written before I go to bed ;)
In other news, AWH now has a page at Google+. Check it out.
I’ve been writing a lot lately about the ways “true womanhood” specifically excludes black women. But as I’ve noted a few times before, this is a model of femininity that erases and maligns so many identities and experiences that it ultimately denies the “realness” of the vast majority of women.
Class is a huge axis along which women are allowed or denied the label of true women, though not in a simplistic way that pits the rich or the middle class against the poor. Rather, socioeconomic status intersects with race, and geography (among other factors) in terms of which kinds of women are seen as exemplifying natural or godly femininity.
As I see it there are at least two fairly distinct, though not without overlapping ideas and influences, cultures in the white true womanhood movement. There’s the rural, almost homesteading culture, which seems to emphasize the role of wives in labor and production in the home (reproductive and otherwise). It’s a culture that preaches a particular kind of self-reliance and adherence to old-fashioned, “traditional” ways that to a degree deliberately isolates them from the rest of society, physically and culturally.
And then there’s the kind that centers on the trappings off white suburban life: owning a nice home, keeping that home looking nice and respectable, in the name of “hospitality” and “fellowship,” and keeping oneself looking nice and respectable (both stylish and modest!). It’s a model of true womanhood that requires being able to afford a certain level of consumption.
This is the culture I grew up in. Most of the families at church were financially comfortable. I’d say the majority of the church was upper middle class, and a not insignificant minority of the church was squarely upper class (new suburban rich persuasion). There were families who struggled financially, but the vast majority of the church was comfortably middle class or wealthier, and most people were from families that had been in middle class for some time.
Both official teachings and church events as well as the church culture reflected assumptions that everyone was fairly well-off. For example, it didn’t occur to me until I went to college and met people from different socioeconomic backgrounds that being a “good” member of my home church required expenditures that many people simply could not afford. Being fully “invested” in the church as a family with children meant sending or accompanying kids on myriad youth retreats, excursions, and missions, attending at least one out-of-town conference a year (often more), joining the evangelical versions of Boy or Girl Scouts, buying several books a year for discussion at bible studies, and numerous other literal investments of money – speak less of all the time away from home and work that had to be set aside for such things.
True womanhood as understood in this context makes similarly significant demands on families’ time and money. Women are expected to stay at home once they became mothers, and to homeschool their kids. Home ownership is also expected. I can’t tell you how many women from my former church have blogged ad nauseam about how they’re learning to “trust God” through the “trial” of not yet being homeowners. The cluelessness and privilege, it is rather epic.
Homes are to be tastefully and fashionably decorated. Women are expected to be frequent and accomplished cooks of healthy meals. And they’re expected to have larger families than average for suburban communities – 4 or 5, sometimes as many as 7 or 8 or 9 kids. To successfully do all this on one income in an area where cost of living and house prices are high (or even average) often requires a considerable income on the part of the husband and considerable labor at home as teacher, child-care provider, home decorator, chef, etc., on the part of the wife.
More thoughts on this coming.
Since Mark Driscoll’s last round of public queer and trans baiting, I’ve wanted to make a bingo card of some of the ridiculous excuses some Christians make for why Driscoll’s behavior is either acceptable or just not a problem they should have to deal with. Alas, I couldn’t find a bingo card generator, and I didn’t have the HTML skills to make one myself. But now! I have mediocre n00b HTML knowledge to
inflict on share with my readers :-D
And the timing couldn’t be better, since Driscoll appears to have gone and stuck another homophobic foot in his mouth yet again, like clockwork [eta: Molly points out in the comments that Driscoll wrote this in 2008, but it’s just getting attention now]:
First, masturbation can be a form of homosexuality because it is a sexual act that does not involve a woman. If a man were to masturbate while engaged in other forms of sexual intimacy with his wife then he would not be doing so in a homosexual way. However, any man who does so without his wife in the room is bordering on homosexuality [sic] activity, particularly if he’s watching himself in a mirror and being turned on by his own male body. (Dangerous Minds)
There’s really nothing that needs to be said about that, right? The man clearly has some personal issues to work through.
So, here it is: a handy guide to the absurd defenses of Driscoll fanboys and people who just find his public comments too inconvenient and embarrassing to handle honestly. What did I miss? Share your favorite example of ridiculous Driscoll apologism in the comments!
Mark Driscoll Apologism Bingo:
|No one respects women more than Mark. He hates violence against women.||Mark is just a provocateur.||People hate/persecute Mark because he preaches harsh bible truth.||You’re giving non-Christians excuses to slander and hate us!||People have come to Christ through Mark. Don’t lose sight of the big picture.|
|“Jesus wasn’t just a gentle peacemaker.”||This is sinful gossip and slander.||You’re turning Christians against each other and destroying our unity.||Mark is just rough around the edges. He’s refreshingly blunt.||Mark loves his wife and celebrates femininity, just not in men.|
|Mark really loves Jesus.||Mark isn’t in my/your church; he’s not my/your problem.||FREE
|You’re supporting worldly criticisms of Mark by unbelievers.||Why are you so emotional/angry/bitter?|
|Mars Hill is growing. God is really using Mark.||You haven’t listened to every sermon Mark Driscoll has ever preached.||You should share your concerns with Mark privately. Matthew 18!||Just pray for Mark and pay more attention to your own sin.||Mark just wants men to feel comfortable in church.|
|If we ignore him he’ll just go away.||You should be working towards love and reconciliation with Driscoll.||People who call Mark out are the real bullies.||You’re just as much of a sinner as Mark.||Mark is doing God’s work in godless, unchurched Seattle.|
Trigger warning: sexual abuse, ableism.
ABC’s 20/20 aired an exposé on sexual abuse and abuse coverups in Independent Fundamentalist Baptist churches (IFB) last week. Much of it dealt with Tina Anderson’s story, which I wrote about some months ago (link). The first part is posted below, and you can watch the full episode here.
It was pretty well done, and very difficult to watch, especially knowing that these stories are only the tip of the iceberg – not just in the IFB, but in the much larger church culture that the IFB is part of. I kept thinking as I was watching this that the only difference between the IFB and SGM is that the former is somewhat more conservative (e.g., in terms of women’s clothing, and I’m guessing in terms of music, movies, etc.) and more overtly misogynistic. Other than that, the same story could easily have been told about SGM churches. Their teaching on gender roles and the marginalization of women is more or less the same, as are their toxic church cultures, where all kinds of abuse flourish but are kept secret, buried under a thin veneer of “family values.”
It makes me sick to think about how many people have endured this kind of abuse while churches and their members keep themselves willfully ignorant (when they’re not actively enabling it or perpetrating it themselves). Given how few survivors of abuse come forward with their stories, there’s no question that abuse is a much more widespread problem in the church than evangelicals generally acknowledge. I’m convinced that perverted theologies – not just on gender, sexuality, and family life, but also about the nature of God, and of divine and human authority – make patriarchal churches an environment where abusers of all kinds thrive and are protected, while others are forced to endure abuse in silence, and even punished for being survivors of abuse. The whole culture of patriarchal evangelicalism is set up so it’s virtually impossible to acknowledge the existence of abuse in the church, much less to actually name members of the church as abusive. It’s set up so the victim is always partially or wholly to blame for their abuse.
The response of Jack Schaap, a well-known IFB pastor, to the 20/20 exposé illustrates this. He completely ignores the the main focus of the story – that several women were abused, many by more than one person, in IFB churches, and that the IFB has a pattern of responding to survivors seeking help by covering up their abuse and punishing the victim. In one especially awful case, a teenage girl confided in her youth pastor that her stepfather was molesting her, only to have the pastor respond by also molesting her – more than once.
Schaap mentions none of this. The existence of abusers in the church – in IFB families – is completely unacknowledged. The survivors who spoke their truth are treated as nonentities. Instead Schaap makes a story about sexual and spiritual abuse all about him. Worse, he seizes on the story as an opportunity to spew more misogynistic bile (ht Jesus Needs New PR).
[Schaap’s church had the video of his comments taken down from Youtube. Almost as if they were afraid of something. Hmmmm. ETA: Darrell of Stuff Fundies Like has reposted the video with commentary.]
A partial transcript:
Somebody the other day asked me, this reporter, he said, um, “I heard that…it’d be a cold day in hell before you get your theology from a woman. Don’t you think that’s kind of demeaning to the genders?”
I said, “Ask Adam what he thinks about getting his theology from a woman. I said it damned the whole world. I said the reason your soul, sorry soul’s going to hell is because a woman told Adam what God thinks about things.
…I wouldnt get my theology from a woman. I don’t mind if mama teaches the kids. I don’t mind if a strong lady, and a wise woman, and a gracious godly woman follows the, uh, takes the lesson from the pastor – Hey y’all, you listen to me right now, I still believe, it’ll be a cold day in hell before I get my theology from a woman. I’m a preacher. I wasn’t mama-called, papa-sent. No woman ever got me involved in ministry, I didn’t follow a woman into ministry. A woman didn’t write this book, not one woman wrote the scriptures right here. [banging his bible on the lectern] A man wrote the Bible, got it from God, a man hung on the cross, his name is Jesus Christ, and God called a man to lead the church here – [shouting] Hey! I’m glad I’m a man!
…I’m the messenger of the church and what I say is more important than what the news reporter thinks I oughta say. God didn’t call him to tell me what to do, and God didn’t call anybody else, either. You know, if that’s arrogant, so be it.
Can anyone honestly claim that this is anything other than a belief that women are subhuman? Or deny that this kind of theology is a natural and powerful fuel for all kinds of violence against women?* The contempt and hatred Schaap has for women is obvious. My jaw literally dropped open at the point when Schaap starts talking about how the Bible belongs to men. It’s pure, unashamed bigotry, a loud and proud statement of the inferiority of women. I’ve never seen anything like it, at least not in the churches I grew up in. It’s horrifying in its shamelessness.
At the same time, I found it oddly relieving to hear such honesty about the real implications of patriarchal theology. There’s no complementarian bullshitting about how women are of “equal worth” to men, but just have “distinct roles.” There’s no pretense of equality here. There’s no pretense that women have equally valuable contributions to make to the church. Christianity belongs to men. God is a man. The scriptures belong to men. Power and authority belong to men. Truth belongs to men. The right to speak belongs to men. Women have no voice, no part in creating or shaping their own faith, nothing. Women are inferior.
This is what complementarian theology really means, no matter what ridiculous contortions complementarians go through to try to deny it. Teaching that God is male is teaching that other genders are inferior. Believing that women shouldn’t teach or have authority over men necessarily means that women are inferior. Believing that all decision making power in a heterosexual marriage belongs to the husband means that women are inferior. Believing that it’s literally a sin for a woman to have an opinion about the Bible that contradicts male teaching means that women are inferior. At least Jack Schaap is being honest that in his theology it’s better to be a man, instead of lying and trying to have things both ways.
Women matter less than men in patriarchal theology. We are worth less (worthless?). It isn’t a coincidence that there’s an epidemic of abuse of women in the church, and that most churches can’t be bothered to do anything about it – that most blame women for their abuse. It’s the natural product of a theology that teaches that women are less than human.
*Sexual abuse of males and people of nonbinary gender is also a problem in the church, especially of children, which I would argue is also related to theologies that treat children as less than human.
Major trigger warning for sexual abuse of children.
I don’t find “sin” to be a terribly useful moral or ethical concept. In fundamentalist religions especially, it’s a highly arbitrary and variable concept that has very little to do with actual right or wrong. In the fundamentalist communities I grew up in, people were far more concerned with whether something counted as sin or not than they were with whether it caused harm or pain to others. And since the definition of “sin” was based on ill-informed and tendentious readings of documents produced thousands of years ago in a completely different cultural context, that led to some pretty fucked up priorities when it came to judging between right and wrong.
People gave themselves a pass for all sorts of nasty, damaging behavior while completely eviscerating others for behavior that harms no one. So disowning one’s child for being gay, leaving them homeless and without a way to provide for themselves – that’s not a sin. A consensual relationship between two people of the same gender, though, really pisses God off. Premarital sex? Definitely a sin. Sexually coercing your wife (e.g., by telling her that she can never turn you down when you want sex)? God is totally cool with that. “Sin” basically means whatever they say it means. Ironically, it turns out that, despite all their bleating about how cultural liberalism means “anything goes,” fundamentalists are the real moral relativists.
I was reminded of this as I read the latest horrific story of sexual abuse, victim blaming, and cover ups at a Sovereign Grace Ministries church (trigger warning; also be warned that there’s a lot of homophobia and transphobia in the comments at SGMS, and it is not a safe space). Earlier this week, The Friendly Atheist posted about SGM’s Beloved Leader, CJ Mahaney, and one of his signature (read: stale and recycled) sermons on female “modesty.” See, CJ wants us gals to know that our bodies are dangerous to men, so dangerous that men who want to avoid the “sin” of lust can barely stand to look at us when we’re dressed “immodestly”:
Campus is a loaded minefield. There are girls everywhere… I either have to be actively engaging my mind and my spirit to, quoting scripture, listening to worship music, or simply looking at the sidewalk to make it through unscathed. Many days it takes all four to be safe.
The thing that women do not seem to fully grasp is that the temptation towards lust does not stop for us as men. It is continual. It is aggressive. It does all it can to lead men down to death. And [women] have a choice to help or deter its goal….
Sometimes, when I see a girl provocatively dressed, I’ll say to myself, she probably doesn’t even know that a 101 guys are going to devour her in their minds today. But then again, maybe she does. To be honest, I don’t know the truth. The truth of why she chooses to dress the way she does. The way she chooses to walk, the way she chooses to act. I don’t know because I’ve never sat down with a girl and asked her why [probably because you can’t look at a girl, much less speak to her, without your brain exploding? Just a thought]. All I need to know is that the way she presents herself to the world is bait for my sinful mind to latch onto and I need to avoid it [read: avoid her] at all costs.
Got that, ladies? Our dirty girlbodies are bait for the dudes. Leading them down to death. Because we “make” them think about sex when we dress “immodestly,” and thinking about sex is an awful, no good sin. So dressing “immodestly” must be an awful, no good sin, too. Pretty strict standards there. So, if simply being sexually attracted to someone who isn’t one’s spouse is such an awful sin, and having consensual sex with that person is, too, doesn’t that make coerced sexual contact extra sinful? Shouldn’t that be something the church “wars” against like it does against lust and immodesty? Especially when the safety and well-being of children is at stake?
I guess that makes a little too much sense. Apparently when a child is sexually abused in an SGM church, they and their family need to have their sin addressed by the pastors. In SGM-land, the worst sinners aren’t abusers, but survivors and families who dare to speak out about their abuse, or call for legal or church accountability. The abuser, not the survivor or their family, is the one who receives protection and care from the church leadership. Survivors are harassed with calls to forgive- which in SGM means pretending the abuse never happened, not pressing charges, enabling pastoral cover-ups, even when the abuser continues to have access to children, and instantaneously getting over the trauma of abuse (or at least shutting up about it – seeking closure or trauma counseling or even just talking to your pastors about it shows an “unforgiving” heart). Absent such “forgiveness,” survivors and their families are treated as rebellious church members to be silenced and weeded out.
Wallace and happymom’s story of sexual abuse two of their children suffered, and the ordeal they and their whole family endured at their SGM church is heartwrenching and beyond appalling:
During 12 years as members of the Fairfax church, two of our children were sexually molested by two different people who attended the church….[At Fairfax ]The perpetrator of a sex crime and his family are brought under the care of a pastor. This would involve counseling, accountability sessions and possible minor restrictions regarding movement in the church during services. People “at risk” are not notified. The victim and victim’s family however are usually confronted with opposition from leadership by minimizing and/or invalidating particular aspects of the victim’s story.
In 1998, we discover our child (child-A) had been molested by a young man attending the Fairfax church. We did not press charges and regretted this later on. The father of the young man was initially uncooperative in dealing with the situation until Steve Shank stepped in to handle it…Shank addressed our sin and asked the young man to apologize.
We forgave him; however, with minor restrictions imposed by the staff, he continued to intimidate our child during Sunday services to the point where our child was fearful of going to church. The pastors involved had little to say concerning this as it didn’t appear to be a priority for them.
In October 2007, we discover child-B had been molested. The molestation had occurred 5 years earlier…[After they pressed charges] The detective told us later on that Fairfax had been “uncooperative” in the investigation…. a fact they later denied…
The trial took place in March 2008. Prior to the trial, not knowing how the young man would plead, we asked pastor DH to come with pastor SW ready to give testimony on our child’s behalf if needed. Pastor DH made it known to us they were not coming to the courthouse. I explained to him if the young man pleaded not guilty, our child would then have to get up in front of the court and reveal the entire ordeal along with answering questions from the attorneys. It didn’t matter, they still weren’t coming. His response to us was, “I have my church’s reputation to consider.”….[the pastors ultimately showed up after the threat of a subpoena].
The Fairfax pastors – including an uncle of the abused child! – lied and obstructed this family’s attempts to get justice and closure for their child at every turn. The family was ‘invited’ to leave the church. Later attempts to get some kind of accountability were met with halfhearted apologies and subsequent statements that the family was “sinfully craving answers.”
All that SGM requires of abusers is that they “repent” – which is about as meaningful as the notion of “sin” in this culture. Repentance can be performed quite convincingly – in fact, being able to persuasively fake contrition is a common characteristic of serial abusers. In exchange for “repentance,” abusers get the church bullying survivors on their behalf, giving free access to more potential victims, minimizing abuse, keeping vulnerable families in the dark, lying and obstructing justice for them.
My wife asked pastor MM why they do not warn people at risk when a known sex felon is in their church. His response was, “that perpetrator could grow up and sue us for defamation of character.” So in pastor MM’s mind, the possibility of being sued sometime in the future takes precedence over protecting children from known sex offenders.
There you have it. SGM claims to care about “sexual sin,” but when push comes to shove, they’re too busy policing women’s wardrobes and telling couples how to have sex to be bothered with actually protecting their flock from sex offenders. And they can only deal with the hassle of caring for children and families so long as kids don’t get abused by a church member. They have more important sins to address than sexual molestation – like people who don’t get over being abused quickly enough for the pastors’ tastes, and people who are mysteriously bothered by having to be around their abusers every Sunday.
This isn’t the first time this has happened in an SGM church – in fact, it’s not even the first time it’s happened at SG Fairfax. Nor are these (to put it very mildly) misplaced priorities unique to SGM. They’re direct products of warped and widespread theologies of sin that privilege arbitrary, so-called divine expectations over the actual effects of those expectations on real human beings. They’re priorities that are fueling a cycle of epidemic abuse, abuse-enabling, victim-blaming in countless churches:
When my mother can say “I can only vote on what God tells me is right, and I can’t support gay marriage” and say to me, “It doesn’t matter what your brother did, you have to forgive him or else your risking your relationship with God” where is God’s justice? Why does he care so much about the actions of consenting adults, but hates victims? Why is it easier to be a rapist than to love another human being, why is your God’s love for me dependent on my forgiveness, but your love for him unconditional? Where is justice in that? (somaticstrength, Dear Christians: Your God needs to get his priorities straight)
So I’m tired of hearing about sin. If your god can stomach sheltering abusers and abusing survivors, but not a woman in a halter top, your concept of sin is utterly meaningless, and your god is seriously fucked up. You can keep him.
Notice how only the husbands are interviewed about the retreat, while the wives say not a word? And that none of the women even have microphones on, kind of like it never even occurred to the powers that be that wives might have opinions on a marriage retreat, and/or that they might be interesting or relevant? And that every single married woman just stands by as smiling support? It’s a little creepy.
Of course, we can’t know what these couples’ marriages are like just from a few seconds of video. But I think this clip – with the each husband speaking exclusively for each couple, each wife standing in silent agreement with and adoration of her husband – illustrates attitudes and expectations about gender roles in marriage that I’ve seen so often in evangelical complementarian marriages.
When Mr. G and I were engaged, we had premarital counseling with a couple from my family’s SGM church. And by “counseling with a couple,” I mean counseling with a guy whose wife would say nothing until the very end of our meetings, when the husband would turn to her and ask if she had anything to add. She never did. Her husband had said it all, apparently. At our first meeting, she deliberately avoided shaking Mr. G’s hand until he had shaken her husband’s hand first.
At the time I was totally oblivious to what was going on – her husband was closest to me, so I naturally I shook his hand first, unaware of the maneuverings going on behind me. This was one of her ways, I guess, of respecting her husband’s authority over her; the chain of command had to be upheld by having our male leaders acknowledge each other first, before the ladies could be involved or acknowledged. I realized later that she probably considered me to be wildly insubordinate, or some such nonsense, because I had the audacity to shake her husband’s hand without waiting for my fiancé’s go-ahead, without acknowledging him as my “head” and above me.
And then there’s the fact that I’m much more talkative than my husband in unfamiliar company, which meant that I did the vast majority of the talking during our counseling meetings. We both noticed that counselor dude was irritated and offended by the fact that Mr. G wasn’t more forthcoming. I eventually pieced together that our counselor’s problem wasn’t simply that Mr. G didn’t say very much, it was also that I said so much more than he did. I wasn’t being properly submissive and letting my future husband take the lead that was rightfully his.
It perhaps doesn’t need to be said that our counseling meetings weren’t terribly useful or pleasant for anyone involved.
Bizarre as her behavior was, our counselor’s wife was just trying to show respect to her husband (whose behavior, it must be added, was no less strange – a story for another day). And of course, respect between partners is a vital part of a healthy relationship. But in complementarianism, respect is understood as being primarily the wife’s responsibility. This is based on gender essentialist assumptions that men need respect while women need love, and that women find it easy to love but difficult to show respect, especially to men, while men have an easy time treating people with respect but a hard time showing love, especially in the way women need (this is code for “men should treat women as delicate, hyper-emotional creatures incapable of logic and reason”). The complementarian notion of respect is perverted at its root by an insistence that only one gender needs respect in a relationship.
What respect is supposed to look like for a married woman is also quite strange. As our counselor told us, being a respectful, properly submissive wife means “affirming” the husband’s leadership in every. single. aspect. of the marriage. Naturally that includes conversations in public. For a lot of married women I knew at church, that meant they were expected to never contradict their husbands in public, much less argue with them; to never interrupt; to let them “take the lead” in mixed conversation, which meant speaking a good deal less than their husbands, often not until their husbands spoke to them first.
It also meant that women were expected to never complain about their husbands – and more than that, to constantly talk up their husbands as the best and most considerate spouses ever, no matter what. I can begin to count how many times I’ve heard women from church effusively praising their husbands for doing things that should have just been routine. For “releasing” them to go on a trip with friends. For maybe making one measly meal every few months, when their wives are expected to have homemade food on the table for their husbands and many children every night. For “letting” them sleep in or giving them the “morning off” from domestic and childcare duties (even when the reason for this is that the wife is laid up with an illness, or dealing with pregnancy nausea, or has a small infant).
I’ve seen women berate themselves for being justifiably angry with their husbands – for example, for putting their family in danger by repeatedly delaying getting a failing car checked out – because well, nothing serious happened and a wife should focus on their husbands’ strengths and her own sin, not his failings. And if there are few or no good things they can think of, it’s because they, the wives, have a sinful attitude, never because the husband might have any real failings. They are the ones who need adjustment; it could never be that a husband is neglecting or mistreating his wife so much that little positive can be said about his behavior or attributes.
Watching the clip above gave me same tight, sinking feeling I always get when I think about the girls I grew up with in church who are now married. It’s so emblematic of how so many complementarian women experience marriage: as cheerleaders expected to hang on their husband’s arms and words, silencing themselves and suppressing all authentic expression of emotions. When I think of people I used to be friends with living a life like that, so completely muzzled, I feel sick with worry and despair for them.
Today is the 100th anniversary of the first International Women’s Day. A friend of mine shared the Audre Lorde quote below in honor of the day; it’s a timely reminder that feminist activism that doesn’t embrace and center the diversity of women’s voices and experiences can never truly advance the causes of justice and equality. Today is a good day for celebrating the progress that has been made in the past century in defending women’s rights, but also a good day to think about how failure to acknowledge the realities of power and privilege have allowed mainstream feminism to focus disproportionately on the needs and experiences of certain women while neglecting and excluding others – such as women of color, trans women, disabled women, and poor women – and a good day to commit to work for a feminism that fights for all women.
“Advocating the mere tolerance of difference between women is the grossest reformism. It is a total denial of the creative function of difference in our lives. Difference must be not merely tolerated, but seen as a fund of necessary polarities between which our creativity can spark like a dialectic. Only then does the necessity for interdependency become unthreatening. Only within that interdependency of different strengths, acknowledged and equal, can the power to seek new ways of being in the world generate, as well as the courage and sustenance to act where there are no charters.
Within the interdependence of mutual (nondominant) differences lies that security which enables us to descend into the chaos of knowledge and return with true visions of our future, along with the concomitant power to effect those changes which can bring that future into being. Difference is that raw and powerful connection from which our personal power is forged.
As women, we have been taught either to ignore our differences, or to view them as causes for separation and suspicion rather than as forces for change. Without community there is no liberation, only the most vulnerable and temporary armistice between an individual and her oppression. But community must not mean a shedding of our differences, nor the pathetic pretense that these differences do not exist.
Those of us who stand outside the circle of this society’s definition of acceptable women; those of us who have been forged in the crucibles of difference — those of us who are poor, who are lesbians, who are Black, who are older — know that survival is not an academic skill. It is learning how to stand alone, unpopular and sometimes reviled, and how to make common cause with those others identified as outside the structures in order to define and seek a world in which we can all flourish. It is learning how to take our differences and make them strengths. For the master’s tools will never dismantle the master’s house. They may allow us temporarily to beat him at his own game, but they will never enable us to bring about genuine change.”
–Audre Lorde, “The Master’s Tools Will Never Dismantle the Master’s House” 1984
Please share any good IWD posts in the comments. A few worth checking out:
TransGriot: International Women’s Day 2001: Where do Transwomen Fit In? [*note – “transwomen” is the TransGriot’s usage.]
The centennial IWD 2011 theme is ‘Equal access to education, training and science and technology: Pathway to decent work for women’
We definitely need that in the trans community Access to education and training in science and technology would go a long way toward providing that decent pathway to meaningful work for transwomen.
But at the same time we need laws on the books to protect our human rights so that we can get that education without being harassed. We need legislation with enforcement teeth in our various nations so that we can confidently enter the workforce and compete for, get and hold whatever job we acquire without interference from the transbigots who would seek to impede our social and economic progress.
And yes, we need more transwomen willing to fight for our human rights as spelled out in the Yogyakarta Principles and the UN Charter. . We need transwomen tough minded enough to run for public office in our various nations to help craft those laws that will help our transsisters get that employment to improve their lives..
And where do we transwomen fit in on this International Womens Day 2011? Alongside our cissisters as allies ready, willing and able to do our share to help them out, and we hope they feel the same way about us as well..
The Hathor Legacy: International Women’s Day and Trans Women
In any case, we as women – whether we’re organizing marches or thinking about marching in them – need to make it clear where we stand. We may have all sorts of questions and opinions about what really makes a person a woman or man, or indeed if those assignations even mean anything. But all we’re talking about here is simply who is welcome where. If you consider and represent yourself as a woman, you should be welcome wherever women are welcome.
[W]e’re not really equal when we’re STILL supposed to uncritically and obediently cheer when white women are praised for winning “women’s rights,” and to painfully forget the Indigenous women and women of colour who were hurt in that same process. We are not equal when in the name of “feminism” so-called “women’s only” spaces are created and get to police and regulate who is and isn’t a woman based on their interpretation of your body parts and gender presentation, and not your own. We are not equal when initatives to support gender equality have reverted yet again to “saving” people and making decisions for them, rather than supporting their right to self-determination, whether it’s engaging in sex work or wearing a niqab. So when feminism itself has become it’s own form of oppression, what do we have to say about it? […]
[I’]ve lost count the amount of times I’ve been asked by others and asked the question myself, what is now the main title of this book, “But what is feminism, for real?”
The responses I received when putting this very question out there to create the book demonstrated resoundingly that people did want to talk about this notion of “the academic industrial complex of feminism” – the conflicts between what feminism means at school as opposed to at homer, the frustrations of trying to relate to definitions of feminism that will never fit no matter how much you try to change yourself to fit them, and the anger and frustration of changing a system while being in the system yourself.