A Thing That’s Been Bothering Me

OK.

SO.

There’s a lot of erasure surrounding bisexuality in our culture, and that’s a bad thing. People equate bisexuality with indecision and fence-sitting, a sort of sexual dilettantism that’s more a phase than a genuine orientation; yet at the same time, it’s promoted in unhelpful ways, predominantly in contexts where conventionally attractive bi women are presented as male sexual fantasies (such as Olivia Wilde’s character in House, Remy ‘Thirteen’ Hadley), or where bisexuality is fetishised and exoticised as a quirky-but-desirable attribute for the viewer to unpack, rather than as a complex character attribute in its own right. It’s also often used as a sort of, for lack of a better phrase, queerness lite – as though a bi person’s capacity for hetero attraction somehow softens or normalises the otherness of their same-sex feelings, and thereby makes them a more relatable character than someone who is ‘only’ gay, because both gay AND straight people can identify with them.

Which may well be true; and that’s not to say that such characters are necessarily bad or badly written – it’s just that, very often, bisexuality is treated as some sort of sexual midpoint on a set sliding scale between STRAIGHT and GAY, which leads some creators to view it less as an actual orientation and more as a narrative compromise, as though they’re ordering medium chilli sauce to go with their group serving of literary nachos rather than mild or spicy, because that what you do when people prefer extremes: you pick the middle. The idea that bisexuality isn’t the middle, but is a separate thing in and of itself – the third point of a triangle rather than the midpoint of a straight line (assuming you still think there’s only three types of orientation, that is; which, yeah, no) – seems rarely to be considered; and as such, the idea that bi people constitute a separate audience in their own right, rather than being a compromise between two different audiences, is often overlooked.

Thus: as much as I love reading SFFnal stories where bisexuality is the cultural norm because orientation isn’t a big deal in a particular fictional society, I also feel kind of weird at the idea that everyone would suddenly be bisexual just because QUILTBAG persons are no longer stigmatised. Like, yes, OK: in a sexually fluid society, more people would definitely experiment, while those who might otherwise be moved to repress their sexuality would have no reason to do so – and in that sense, there’s obviously going to be more non-straight sex and relationships going on than if you took the same group of people and put them in a straightwashed setting. But the idea that, in the absence of straightness as a default, the extremes of gay and straight would just slide towards the middle and lead to a net increase in bisexuality? Is itself a perpetuation of the idea that bisexuality is a midpoint rather than a distinct orientation, and therefore a culturally conditioned form of sexual compromise rather than an innate preference.

And that bugs the hell out of me. Because, look: in my teens and early twenties, I openly identified as bisexual. I stopped, not because I magically stopped finding women attractive, but because I’m now happily and monogamously married to a man, and I’m yet to find a way to mention those two facts in tandem that doesn’t leave either me or the other people in the conversation feeling super-awkward – like, it’s not an irrelevant part of who I am, but it often feels irrelevant, because there’s a little voice in my head whispering that, well, you married a guy, and so therefore you CHOSE STRAIGHT FOREVER (and anyway, it’s not like you ever really dated any girls the way you dated guys, so clearly it doesn’t count). And if you want to get all Kinsey about it, yes: I have a history of being more attracted to men – or rather, of being more attracted more often to men – than to women. But sexuality is complex, and if you’re measuring the so-called validity of someone’s orientation by how often they’ve either felt or acted on their attractions, then you’re doing life wrong, not least of all because it’s not your place to decide the realness of another person’s feelings.

Nonetheless: I mostly tick ‘straight’ on forms about my orientation, and I describe myself as having straight privilege, because to all intents and purposes, I do. I’ve also described myself as straight online, for much the same reasons listed above. Being bi means that any disclosure of your orientation is pretty much guaranteed to be viewed through the lens of your relationship status; as though being single somehow makes you more bi – because you could potentially hook up with anyone! – whereas being in a monogamous relationship, or married, or whatever, makes people think you’re either just saying it for dramatic effect (because CLEARLY, you’ve already made your choice, rendering the question of your former preferences moot), or – more worryingly – as a backhanded profession that you’re open to being unfaithful to your partner, because why else would you bother mentioning being attracted to someone other than them, even hypothetically?

Which means that, on a daily basis, in casual conversation, it feels disingenuous to refer to myself as bi, even though I’m still the same person inside. And there’s also a professional element, too: precisely because I appear to be straight, whatever that means – hell, because I so often self-describe as straight, as per the above – there’s a very real sense in which I’d feel like I was mocking or diminishing the struggles of openly QUILTBAG persons, but especially QUILTBAG authors,  not to be judged by or rejected because of their orientation, were I to put my hand up and say, hey, I’m not straight, either. And yet I stopped calling myself bi, partly for the sake of convenience, but mostly because I feel awkward about how the term applies to me, with everything that connotes. I don’t know how to say it, even – and when I started writing this post, I didn’t even realise it was something I wanted to say.

But now I’ve reached the end, and I’ve realised that yes, it is – because the very fact that this is a thing that I think about, that it actively bothers and upsets me and sits at the back of my mind, telling me I can’t possibly be what I think I am, is proof of how difficult, how pervasive, the eliding of bisexuality can be. Problematic depictions of bisexuality bother me, not in the abstract, as yet another thing that our culture so often gets wrong, but because they bother me, personally: because those selfsame problematic depictions, and the culture they both reflect and create, are a good 90% of the reason why I find it so damn hard to say something comparatively simple – I am bi – without feeling like an imposter; like I should also, simultaneously, be citing my personal history as evidence, or apologising, or otherwise contextualising who I am for the comfort and convenience of the listener, because it’s a loaded thing, and I just… I’m sick of it.

So, yeah. I didn’t mean for this to end up a confessional, but I guess it has. I’m Foz Meadows, and I’m bisexual: I might not always say so in conversation, or when asked to fill out a form, but I am – and now there’s a record of that. I don’t know what that’ll mean to you, if you’re reading this, but right now, I feel a lot better for having said it; not because I’ve never said it before, but because I’d stopped saying it for reasons that have nothing to do with who I am and everything to do with what I’ve felt culturally pressured to be. Which doesn’t mean those pressures have magically vanished, or that I’ll never succumb to them again. But it feels both important and necessary to acknowledge that they’re there, and that I’ve been influenced by them; and to say that, if you’re feeling similarly frustrated or confused, then that’s OK – and you’re not the only one.

An Open Letter To Mary Speakman, Headteacher At Altrincham Grammar School For Girls

Dear Mrs Speakman,

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I recently read in The Guardian about the efforts of one of your students to set up a Feminist Society within your school, and about the backlash she and her fellow students have suffered as a result of it. Almost as disheartening as the rampant misogyny of their detractors, however, was the response of the school itself, which was to require their work to be taken down from the internet.

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In your words (my emphasis), “We are committed to protecting the safety and welfare of our students, which extends to their safety online… As such, we will take steps to recommend students remove words or images that they place online that could compromise their safety or that of other students at the school.”

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Mrs Speakman, not only is this contradictory – you start out by saying that the school is committed to protecting its students, then place the onus of protection on the students themselves – it is perilously close to victim-blaming. Your girls have been viciously attacked for standing up for their rights, and your response has been to suggest that, by making a simple, courteous plea for equality, they have endangered themselves. The fact that this endangerment is itself the problem has apparently passed you by: in your rush to protect your students, you have done the opposite, effectively sanctioning the violence being directed against them by saying that, to all intents and purposes, they brought it on themselves.

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You have unambiguously told your students that only silence can protect them; that if they wish to be safe, then they should neither draw attention to themselves nor advocate for their rights. By withdrawing the school’s support, you have given power to their assailants and effectively punished the girls for being unquiet victims. You have taken away their voice, and you have told them it’s for their own good.

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Mrs Speakman, I am generally opposed to same-sex educational institutions. Whatever benefits can be derived by separating and teaching children by gender in our highly gender-sensitive society is, I feel, subsumed beneath the inescapable weight of the fact that real life is coed. But despite the learning environment you provide for them, your girls are acutely aware of this reality: in fact, they are actively dealing with its consequences, and thanks to you, they are doing so alone. Perhaps you feel that, as the threats being made against them are coming from outside Altrincham, the issue is out of your hands. Perhaps you feel you have no control over what outsiders say to your students, and are therefore simply trying to engage in damage control.

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But I wonder, Mrs Speakman – would your attitude still be the same if Altrincham were a coed school: if the tirade of racist, sexist, misogynist abuse being levelled at your girls was coming from their male classmates – boys whose actions did fall within your bailiwick? Would your reaction to that scenario have been the same? Knowing that you would be forced to face the consequences of doing so on a daily basis, would you still have told the girls that the price of their safety was silence, and that the best response to abuse at the hands of their male peers was never to speak out against it? I dearly hope not; but the point, Mrs Speakman, is that these boys are still learning from your actions. They might not be your students, but they are students of the world, and when they see you withdrawing support from your girls, they learn that sexism is correct: that the girls who made a fuss, rather than the boys who attacked them, are the ones at fault, and that they should be castigated accordingly.

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As well as emailing the school, I’m making this letter public – partly to increase the chances of your seeing it, but mostly because this is an issue I’m passionate about. You have made a bad decision, and in so doing have left your girls to deal with sexist vitriol in isolation. But it is not too late to change things. You can issue an apology; you can reaffirm your support. You can give them the confidence they need to continue advocating for their rights, not only while they’re at school, but once they’ve left its walls. Because while you might think that silence equals safety while they’re under your care, in an all-female environment, that won’t be true forever – if, indeed, it was ever true at all. One day soon, your girls will graduate, but until then, you have a choice: to support them in defending themselves, or to tell them to sit in silence.

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I hope you make the right one.

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Yours sincerely,

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Foz Meadows

Sexism At Fantasy Book Cafe

Warning: all the rant.

As someone who talks a lot about sexism in general, but particularly with reference to SFF and fandom, I’m often frustrated by the fact that many people either don’t understand what sexism is, or actively disagree that it still goes on: not just because their lack of understanding makes it harder to explain why Hollywood’s predisposition towards failing the Bechdel test is symptomatic of wider social problems (for instance), but because it means that, more often than not, before I can discuss the issue at hand – be it the treatment of women in gaming or the insertion of unnecessary sex scenes into HBO’s adaptation of Game of Thrones – I’m forced to run through the conversational equivalent of Sexism 101 in order to get my interlocutor onside. Now, being as how much of modern sexism is insidious and subtle, up to a point, I’m fairly sympathetic to being unaware of it: after all, I was in that position once, too, and no matter how repetitive it gets, you still need people who are willing to explain the basics. There are occasions, however, when my sympathy runs right the hell out, as does my patience – usually because someone has said something so fundamentally wrongheaded, point-missing and downright useless that there aren’t enough tableflipping GIFs in the world to adequately sum up my emotional response.

This is one of those times.

Behold, then, this hot mess of a post on sexism – or rather, on the author’s complete and utter misapprehension of sexism – by someone called Sarah of Bookworm Blues guest-posting at Fantasy Book Cafe. Straight away, the piece sets alarm bells ringing, beginning with the suggestion that:

While I’m sure sexism does exist in literature, I don’t actually think much of what people consider to be sexist is actually sexist.

Frankly, this is a big claim to be making, especially when prefaced by the admission that “sexism in fantasy… [is] not something I’ve really thought about before”. As this recent reprint of a 1982 article by science fiction writer Susan Shwartz can attest, sexism in SFF is something we’ve been talking about for decades now, and while that certainly doesn’t preclude a newcomer from having valid opinions on the subject, if you start out by saying that most of the existing dialogue is wrong, then you’d damn well better be able to show your working.

Alas, not only doesn’t Sarah understand what’s meant by sexism in SFF, her interpretation of the concept is so confused that it’s actually quite difficult to formulate an intelligent response. For instance: throughout the article, she continually reiterates the threefold idea that, according to some people, men and women write differently; that authors can’t write characters of the opposite gender with any degree of skill; and that women are more emotional writers, while men are more action-oriented – all of which she apparently disagrees with (and rightly so). The problem, however – and I’m struggling to even articulate this, because it makes so little sense – is that Sarah seems to think that this opinion is held by people who say there’s sexism in SFF; which is to say, the exact group of people who think these ideas are bullshit. This isn’t a case of me misunderstanding her argument: it’s literally what she appears to be saying. To quote:

After I had the discussion about sexism in SFF with that author, I became a lot more aware of people accusing authors of being sexist, or saying an author couldn’t write some character properly because the author was of the opposite gender. It actually shocked me how much of that sort of dialogue is floating around that I’ve never really been aware of before… 

I think people are a little mixed up. That’s the crux of it. It seems to be a common belief that women are more emotional and character driven than men and men are more obsessed with action and adventure. Then there is a common belief that because an author is male/female they can’t properly write a character of the opposite gender because they aren’t of that gender and thus, just don’t get it.

Almost – almost! – I can parse the logicfail here. Sarah has, I suspect, seen male authors criticised for sexist representations of female characters, possibly with involvement of the phrase ‘male gaze’, and taken this to mean that, in the eyes of the person doing the criticising, men are inherently bad at writing women Because Gender. This isn’t even an oversimplification of the actual issue, which is the poor depiction of female characters by authors whose exposure to a culture that traditionally relegates women to either secondary or highly stereotyped roles in narrative has resulted in their automatic usage of sexist tropes; rather, it’s a catastrophic conflation of the critic’s position with the position they’ve set out to criticise. Thus: while some people certainly do believe that women can’t properly write men, and vice verse, this is itself a sexist belief, not the default assertion of those who call out sexism. Her misunderstanding is so total, it’s like she’s come across a group of soccer fans complaining about people who hate soccer, and come to the conclusion that they must hate it, too.

Underscoring Sarah’s confusion is her repeat assertion that an author’s gender doesn’t matter, and that focusing on it is therefore meaningless. To quote again:

“I have never sat back and thought, “Well, since she’s a woman, her writing is different than a man’s because (insert reasons here).”…  I don’t think of authors as male and female in more than an observational way. The gender of an author doesn’t matter to me in the least. It has zero impact on the quality of their writing. Monet was a man who painted more water lilies than any other human being who has ever lived. Being a man had absolutely no impact on his ability to paint them.

I agree, Sarah! An author’s gender doesn’t impact the quality of their writing in any way whatsoever. But it can certainly impact on how their writing is treated by others – which is why, to take just one example, many female SF writers are still encouraged to take male pseudonyms, the better to counteract the sexism of readers who, whether consciously or unconsciously, assume that men are naturally better at SF. To borrow your example, Monet didn’t paint great lillies because he was male, but his gender certainly afforded him the opportunity to paint in a way that was denied to women. Similarly, when it comes to the impact of authorial gender on content, it’s not a question of whether our sexual biology or gender identity has some inherent, magical quality that necessarily infiltrates our writing and betrays who we are: instead, it’s a question of privilege, and the extent to which it influences our perception of other people. Like it or not, the vast bulk of Western society is geared so heavily towards the promotion and support of straight white men that, somewhat unsurprisingly, its associated narratives – whether movies, TV shows or novels – are rife with limiting, negative and prejudicial portrayals of women, POC and QUILTBAG persons. Thus: when a male writer perpetuates said stereotypes – perhaps via the inclusion of female characters who exist only to sleep with the hero – his gender becomes a relevant consideration in why he thought this would be an acceptable story to tell, because socially sanctioned sexism has told him, over and over again, that it is.

I wish that was all the article got wrong; instead, it gets worse. To quote again:

If an author portrays a female character as physically weaker than their male counterpart, they aren’t being sexist; they are probably being realistic. I will use myself as an example. I can’t lift more than twenty pounds on a good day. That doesn’t make me weak, nor does it mean that I’m weak because I’m a woman… I’m physically weak but I’m strong in many other ways and the fact that I’m a woman has nothing to do with it. There are plenty of men out there with the same disorder I have, and they are just as physically limited as I am. Portraying a character with certain limitations and other strengths doesn’t make an author sexist, as so many are fond of exclaiming. It makes them realistic.

Christ on a bicycle. This has got to be the worst and most fatally literal interpretation of the phrase ‘strong female characters’ I’ve ever seen. Listen: setting aside the fact that it’s entirely possible for women to be stronger than men, when critics talk about ‘weak’ female characters, we’re not talking about physical strength, but about the comparative strengths and weaknesses of the characterisation, and the extent to which it adheres to prejudicial gender stereotyping. If the female characters have agency and read like actual people, I don’t give a shit how much they can lift, because it doesn’t matter – but if the author has (for instance) written a swooning, helpless princess whose emotional weaknesses are metaphorically emphasised in a scene where she tries and fails to lift the hero’s sword, then yeah: I’m going to call shenanigans.

What bothers me about these conversations is that they seem to divide people more than unite them. When we focus on how genders affect an author’s ability to write, we highlight differences more than similarities, and we help cement old, often unnoticed habits of categorizing authors based on the kind of underwear they wear…

Sexism? Yeah, it exists, but I think the way to truly overcome any gender bias is to get rid of these gender-focused discussions. We need to focus on quality, rather than plumbing.

Let me get this straight: the way to get rid of sexism is to stop talking about gender? That’s like saying that the way to prevent STDs is to stop talking about sex: in both instances, the latter concept is integral to any meaningful discussion of the former problem, such that omitting it would render the entire exercise moot. And don’t even get me started on the pervasive cissexism of constantly defining gender in terms of plumbing and underwear: the issue at hand concerns brains, not bodies, and trying to boil it all down to descriptions of bits is both childish and incredibly problematic.

There’s more I could say about the article, but ultimately, it all amounts to the same thing: that the writer has committed an act of misunderstanding so profound that I’m tempted to call it willful, and in so doing further muddied the waters about what sexism is, and why discussing it matters. Instead, I’m just exhausted – angry, bored and exhausted – with the terrible, sickening ignorance of it all. Calling out sexism isn’t about cementing old habits or promoting gender warfare; it’s about, you know. Calling out sexism, on account of the fact that sexism is fucking awful. The point being, if you honestly can’t distinguish between “some people think men and women write differently” and “the idea that men and women write differently is sexist”, then I really don’t know what to do with you – and so, for the moment, I’ll leave it at that.

The Case For Public Breastfeeding

Being as how I’m almost nine months pregnant with my first child, whom I intend to breastfeed, this is not an impersonal topic for me. Though it’s something I’ve felt strongly about for many years, the issue has now gone from being purely academic to immediately personal – which makes it something I’d like to address in depth.

So, to begin with: breast milk is undeniably awesome for babies. It really is the best thing for them, and as such, an enormous amount of pressure is placed on mothers to breastfeed their children for as long as possible (provided it’s not too long, according to the prevailing cultural mores, as Westerners tend to get freaked out by the idea of toddlers and older kids still feeding from mum, despite the fact that this is by no means a universal hangup). At the antenatal classes I attended, for instance, the midwife told us that our bodies were designed to breastfeed, and that very few women failed to produce any milk at all – the clear implication being that, if we found ourselves struggling, it was likely because we were doing it wrong, and not because, as a recent article so eloquently pointed out, our bodies are meant to do lots of things they sometimes simply can’t, like produce insulin or digest lactose. 

What this means is that, despite the many benefits of breastfeeding to both mother and baby, there are myriad circumstances under which it’s either difficult or impossible. For instance: newborns have to be fed every two hours, and can spend up to an hour feeding at any one time – a demanding schedule which, apart from playing merry hob with your sleeping patterns, will likely prove insupportable if you return to work soon after giving birth, if your child wants to ingest more per feeding session than your body can readily produce,  if your nipples are a difficult size or shape for suckling, or if the act of breastfeeding is physically painful.

Similarly, it’s often harder for women who’ve had a C-section to breastfeed afterwards; ditto for anyone suffering from post natal depression, anyone whose child was born prematurely, and anyone lucky-slash-overwhelmed enough to have ended up with a multiple pregnancy. Mothers who take antidepressants or other strong medication that can be passed through breastmilk will either have to abstain or feed only on a very rigid schedule, while anyone endeavoring to cope with transmissable diseases or ongoing substance abuse problems will be likewise restricted. And then, of course, there’s the parents for whom breastfeeding simply isn’t an option: transmen or women without the necessary breast tissue, women who’ve had mastectomies, adoptive parents, gay male couples, parents whose babies can’t latch on, and that apparently rare subset of women whose milk simply never comes in. Add to all this the number of mothers who, for reasons of practicality or personal preference, choose to pump from the outset or go straight to formula, and you have a sizeable number of babies who’ll never be breastfed at all.

And you know what? That’s OK. Because as awesome as breastmilk is, and as lovely as it would be if everyone who wanted to breastfeed was able to do so easily and painlessly, life is far more complex than that, and regardless of the benefits of breastfeeding for babies, feeding them formula either partially or exclusively isn’t the end of the world. Pregnancy, birth and parenting are all monumentally difficult, and given the inaliable fact that no two children, let alone their families, are identical, the idea of tut-tutting people who don’t breastfeed as though from a position of unassailable moral highground is utterly unhelpful.

I say all this as a preface because, far too often, pro-breastfeeding arguments have an ugly tendency to devolve into zealous, moralistic displays of finger-waving, not only at those who object to public breastfeeding, but to any mother who dares not to breastfeed at all. And from the bottom of my heart, I want to say: that is bullshit. Breastmilk is awesome for babies, but whatever the scaremongers say, the vast majority of parents are just trying to get by and do their best, usually while sleep-deprived and covered in a thin rime of vomit, week-old cornflakes, talcum powder and crayon. Neither your willingness nor your ability to breastfeed is a magical measure of how good a parent you are, period, and anyone who tries to guilt-trip you to the contrary is probably not a person you should be listening to.

So, with all that out of the way:

I am 100% in favour of public breastfeeding – not just because of the health factor for both mother and baby, and not just because breastfeeding of any stripe is difficult enough to merit constant support and encouragement, but because there is absolutely nothing offensive about it. Which is, for me, the key point, because overwhelmingly, objections to public breastfeeding have everything to do with the potential discomfort of onlookers and nothing to do with what it actually is.

I have, for instance, seen public breastfeeding compared to spitting  or urinating in the street – as though it’s a disgusting bodily function that ought to be kept out of sight, out of mind. Which is, frankly, ludicrous: firstly, because milk, unlike blood, spit, shit or piss, is not a bodily waste product; and secondly, because it’s being delivered into a hungry child, and not spilled wantonly onto the street. Perhaps more importantly, though, the comparison implies that parents either must or should have a level of predictive control over their children that’s simply impossible: an adult who takes a sly piss in an alley is transgressing, not only by dint of polluting the street, but by failing to do the sensible thing and find an actual toilet, whereas it’s utterly unreasonable to expect a mother to predict, with perfect accuracy, when her child will next require feeding, to say nothing of the fact that – as is highlighted by the nature of the debate – she doesn’t have the option of simply finding the nearest public facility built expressly for her needs. (And lest you suggest that toilets, too, are suitable for the purpose: see above re, how long individual feeds can take, which necessitates, at the very least, a place where you can sit for a minimum of fifteen or twenty minutes uninterrupted and in comfort – which is to say, not a public toilet.)

Then there’s the decorum objection: that women should of course be able to breastfeed in public, provided they do it discreetly, or classily, or sensitively, or whatever other word best suits the sensibilities of the observer without recourse to the practical wants and needs of the subject. This argument, while comparatively benign, tends to imbue breastfeeding with an aesthetic imperative above and beyond its actual function – as though the necessity of transmitting milk to a hungry infant somehow magically vanishes if you can’t live up to the sartorial expectations of your hypothetical, voyeuristic, judgmental audience. Carried to its logical conclusion, then, what begins as an offhand plea to ‘just do it nicely’ ends up carrying the implicit rider of ‘or else, don’t’ – an attitude which privileges the moral and/or aesthetic sensibilities of a single disgruntled observer over not only the bodily needs of a child, but also over the ambivalence or approval of every other bystander who rightly deems the spectacle (such as it is) to be none of their business. More practically, and in response to the specific assertion that mums should just be able to cover both breast and child with a handy length of fabric: children squirm, getting a baby comfortably attached to a nipple requires line of sight, and it’s sort of difficult to tell when they need to detach and burp – let alone support their necks and bodies – if you’re simultaneously grappling with a wisp of obscuring linen. So, no: it’s certainly an option, but it’s far from being a panacea, and expecting all mums to adopt it for the sake of a stranger’s sensibilities is wholly unreasonable.

Well, so what about the assertion that breasts don’t belong in public? Surely that has some merit, at least? Only, no, it doesn’t, because as a society, we love boobies. Images of them are everywhere – often portraying more bare skin than actual breastfeeding would necessitate – and whatever moralising some people might get up to about the depredations of bikinis, crop tops, boob tubes and any other form of cleavage-accentuating dress, the idea that they shouldn’t be allowed in public is risible. Because realistically, the objection here isn’t to breasts, per se, but rather to nipples; or, more specifically, to the prospect that a woman might flash one in the seconds before her child latches on and suckles. Which is where I return to the waste products argument; because more than once, I’ve seen it suggested that being able to breastfeed publicly is a nefarious form of female privilege – that somehow, the inability of men to urinate outside (or rather, the illegality of their doing so, as it certainly happens) means that permissible public breastfeeding would be fundamentally unfair, as allowing women to evacuate milk while preventing men from evacuating urine is… an imbalance, somehow? Look: it’s a stupid argument – as I’ve already said, expelling waste into the street is hardly equivalent to expressing milk into a mouth – but for those who want to play the Double Standards card: how fair is it, really, that men can go around topless for the fun of it, while women can’t show so much as a glimpse of nipple while feeding a baby? Is that not a greater and far more gendered imbalance?

Which leads us into the biggest argument against public breastfeeding, and the most frustrating: female sexualisation. Because obviously, lady-boobs are different to man-pecs in that the former can provoke arousal in men, whereas the latter are supposed to be sex-neutral, and therefore exempt from the same rules of cover-uperage. Some men even find breastfeeding itself arousing, lending a pornographic sheen to the public act, and seriously, I cannot even finish this sentence, because you know what? That is your fucking problem, hypothetical observer! I mean, do you know how many men find school uniforms arousing, or nurses’ uniforms, or nuns’ habits, or any other specific form of dress/behaviour/activity you’d care to name? Are you honestly suggesting that, because Person A finds Person B to be sexually appealing in Context C, then Context C ought to be publicly prohibited on the offchance that Person A is present when it happens? Are you seriously contending that a hypothetical voyeur has more of right to abstain from self-control – and, subsequently, to complain about unanticipated arousal – than the subject of their voyeurism does to simply exist in the world without an enforced awareness of the sexual peccadilloes of strangers?

Because, here’s the thing: if you sexualise, feel attracted to or are otherwise aroused by someone? That does not mean they are obligated to care, to reciprocate, or even take steps to make themselves less appealing to you. To paraphrase Elizabeth Bennet’s famous reproach of Lady Catherine de Bourgh, they have every right to act in a manner which will, in their own opinion, constitute their happiness, without reference to you or any other person so wholly unconnected with them. So by all means, be aroused: just don’t expect it to matter to anyone other than yourself, and least of all to strangers. 

Beyond all these objections, however, the debate about public breastfeeding invariably ties into the current angry panic about the presence of parents and small children in public spaces – cafes, planes, theaters, pubs – and the extent to which some areas should be designated child-free zones. And while that’s whole other argument in many respects, I can’t quite shake the suspicion that at least part of the pushback against public breastfeeding can be attributed to the widespread belief that any form of parental exceptionalism is wrong: that, as having a child is neither an outward expression of moral superiority nor a public service, expecting any special treatment or concessions on behalf of said child is nothing more than baseless, greedy entitlement. Parenthood (this argument goes) should more rightly be equated with self-sacrifice, and if that means abstaining from adult pleasures while chaperoning your young’uns, then so be it.

And, look: without wanting to come down irrevocably on one side or the other – this being the sort of issue I’m much more inclined to deal with on a case by case basis – the thing that always bugs me about this attitude is the implied belief that certain public spaces rightly and innately belong to the childless, such that entering them with children is, by itself, a species of invasion. And while there are certainly some specific instances wherein that holds true, in general, public spaces are so named because they belong to the public – which means that it’s just as reasonable for a childless person to expect the parents at table three to shut their toddler up as it is for the parents to expect tolerance from the childless person. It’s all give and take, is what I’m saying, and while I’ll be the first to admit to having eyerolled at a clambering, chattering preschooler in a busy cafe, I also dislike the assumption that parents are alone in feeling unreasonably entitled to the use of public spaces, when clearly, the desire to police their usage is itself a symptom of entitlement. So when it comes to kneejerk reactions to public breastfeeding – or, for that matter, kneejerk reactions to the concerns of childless persons – we could all do much worse than to think about who really owns the space we’re in (if anyone), and why it is we so often assume our own priorities are universally the most important.

Because at the end of the day, while having children is certainly a choice, our insistence on categorising the decision as a mere affectation of lifestyle – as though, if parenthood were to suddenly drop out of vogue like 70s decor or the poodle perm, we’d all just move on to shoulder pads and rollerblading instead – is a blinkered refusal to acknowledge its necessity. It might be an ugly, dirty job as far as some are concerned; but like rubbish collection and sewage maintenance, we still need someone to do it. Allowing for the inevitable, ongoing presence of children in public – and, as a consequence, admitting that their best interests must are also the best interests of society – doesn’t mean you have to worship at the altar of parenthood. Rather, it’s simply an acknowledgement that public spaces are shared spaces, and that sometimes, our personal comfort levels are going to be transgressed or trumped by the rights and needs of others. Public breastfeeding might seem like a comparatively small issue, but it’s one that matters – and one which I wholeheartedly endorse.

Note: this post was originally written in response to a question on tumblr.

Sexism In Gaming: A Response To Gabrielle Toledano

Yesterday, a woman by the name of Gabrielle Toledano – evidently a human resources manager for EA games – wrote a rather confusing and deeply problematic op-ed for Forbes outlining why, in her estimation, sexism isn’t responsible for the dearth of women in gaming. To quote her opening remarks:

 It’s easy to blame men for not creating an attractive work environment – but I think that’s a cop-out.  If we want more women to work in games, we have to recognize that the problem isn’t sexism.

…The issue I have is that the video game industry is being painted as more sexist than other male-dominated workforces.  I know sexism exists, but the issue isn’t just in video games.  And it’s not what’s holding us back.

Nonetheless, there are still too few women working in my company, so it’s clear there is an issue to fix. Rather than blame the majority just because they are the majority, I believe the solution starts with us – women.

Which is, frankly, one of the most flippant, useless and blithely ignorant summaries of the problem I’ve ever had the misfortune to encounter. For one thing, Toledano manages to contradict herself magnificently within the space of three paragraphs: because surely if sexism exists in gaming – which, as she plainly admits, it does – then it must constitute at least a part of the reason why women are so conspicuously absent. Instead of conceding this point even slightly, however, she dismisses it out of hand, and for no better reason than her dislike of the implication that gaming might be more sexist than other industries. This, at least, is a reasonable point: game developers are hardly alone when it comes to dealing with sexism, which problem is self-evidently one that affects the whole of society to varying degrees. But to say – and worse, to say casually – that such sexism as does exist in gaming must necessarily be either benign or irrelevant simply because it exists more prominently elsewhere, or because the extent of the problem is popularly overstated, is as irresponsible as it is inaccurate. This blithe attempt to handwave a serious problem is further compounded by Toledano’s assertion that sexism effectively constitutes “blaming the majority just because they are the majority”, a sentence nobody could write without having first elected to ignore the glaringly obvious: that the majority isn’t being blamed for being the majority, but for maintaining a culture of prejudicial dominance, whether due to ignorance, malice, laziness or a combination of all three. To summarise Toledano’s argument, then: sexism exists in gaming, but doesn’t impact negatively on women, because criticism of the majority is really only resentment of their status as the majority, and therefore disconnected from any rational complaint about their actions.

Right.

What, then, does Toledano see as the root cause of female under-representation in gaming? Her argument comes as a triptych: firstly, that female gamers have failed to identify themselves as such (which is both ludicrous and insulting); secondly, that the industry wants to hire more women (though how this admission constitutes a reason for their absence is anyone’s guess); and thirdly, that there aren’t enough women to hire (which is a partial explanation for her second point, but which nonetheless doesn’t explain why there are fewer female STEM graduates to begin with, which point she glosses over with a simple call for their being more widely encouraged).

Her closing remarks only serve to cement her total misunderstanding of the problem:

If women don’t join this industry because they believe sexism will limit them, they’re missing out.  The sky is the limit when it comes to career opportunities for women (and men) in games. If we want the tide to turn and the ratio of men to women to really change then we need to start making women realize that fact…

Sexism is an unfortunate reality of our times, but as women we must seek the power and ability in ourselves to change the dynamic.  Cast aside the preconceptions, and look for the opportunities and places to make an impact.  And I can tell you firsthand that in the video game industry women are not just welcome, we are necessary and we are equal.

From beginning to end, the piece reads as an oversimplified, insipidly cheerful and woefully pat exhortation for women to simply wade on in – you’ve only yourselves to blame if you don’t! Sexism exists, but you can overcome it with gumption and elbow grease! Follow your hearts, my darlings! Follow your star! Never mind that Toledano offers not one single fact in support of her claim that sexism isn’t so much as a tiny part of the problem despite acknowledging its existence, nor cites any specific policy, testimony or other useful data that might bolster her argument. Neither does she respond to the wealth of evidence and arguments which directly contradict it, despite linking to an article which lays out a detailed opposing case; instead, she leaves it totally unaddressed. Add these deficiencies to the self-contradictory and wholly unsupported nature of her assertions, and it’s hard not to wonder if her belief in the benevolent non-existence/unimportance of sexism as a factor stems entirely from not having experienced it herself, or from believing such sexism as she has experienced to have had no detrimental effect on either her wellbeing or career. That, of course, is only conjecture on my part; but if untrue, the only viable alternative would seem to be that, having suffered sexism in the past but subsequently overcome it, Toledano has elected to use her own success as a yardstick against which to gauge the determination and worthiness of every other woman in her industry, which is hardly reasonable. Whatever the case, the implication is equally unsatisfying: that as sexism hasn’t impeded her, it must therefore be incapable of impeding anyone else.

Allow me, then, to provide the evidence that Toledano does not. In November last year, under the Twitter hashtag #1reasonwhy, women employed in gaming collectively shared the myriad instances of sexism they experienced at work in order to highlight the extent of the problem, with multiple accompanying conversations about problems in the industry following soon after. Around the same time, a Penny Arcade report based on actual data showed how the dearth of games starring female protagonists has become a self-fulfilling prophecy: such games, it was found, were given smaller budgets by publishers and marketed far less extensively than their male-lead counterparts, leading to critical neglect and low sales, and therefore contributing to the outdated notion that women don’t play games, and as such aren’t a viable demographic. There’s any number of prominent accounts of women in gaming being dismissed or discriminated against on the basis of gender; this Christmas, headlines were made by the presence of topless women at Gameloft’s holiday party; and though they point more to problems in the culture of game consumption than creation, it would be foolish to view either the infamous Aris Bakhtanians incident or the experiences of Anita Sarkeesian as irrelevant. As for the comparative absence of women in STEM fields, this is hardly a problem without a cause: brogrammer culture, entrenched academic gender bias and subconscious bias in hiring practices, to name just three of the major issues, all affect female participation.

Because what Toledano fails to comprehend is that gaming, like everything else, is an ecosystem – and right now, at every single level of participation, women are feeling the effects of sexism. Female gamers are sexualised, demeaned and assumed to be fakes by their male counterparts; those who go into STEM fields despite this abuse frequently find themselves stifled by the sexist assumptions of professors and fellow students alike; they must then enter an industry whose creative output is overwhelmingly populated with hypersexualised depictions of women and male-dominant narratives, and where the entrenched popularity of these tropes means their own efforts to counteract the prevailing culture will likely put them at odds with not only their colleagues, but also the business models of the companies and projects for which they work; as the #1reasonwhy discussion showed, many will experience sexism in the workplace – hardly surprising, given the academic correlation between the acceptance of misogyny in humour and culture and real-world tolerance for sexism and rape culture – while others will be excluded from it completely. All this being so, therefore, if a single progressive HR manager at a comparatively progressive company looks around and finds, despite her very best intentions that, there are few or no women to hire for a particular position, then the problem is not with women for failing to take advantage of a single company’s benevolent practices, but with the industry as a whole for failing to create a culture in which women are welcome, and where they might therefore be reasonably expected to abound.

In her excellent book Delusions of Gender, Cordelia Fine documents a phenomenon whereby some progressive parents, determined to counteract the sexist influences of prevailing culture, found themselves adopting a ‘biology as fallback’ position when, despite their best efforts at promoting equality, their children still conformed to gender norms. “Believing that they practiced gender-neutral parenting,” Fine writes, “biology was the only remaining explanation.” But as she goes on to point out, the actual explanation is far more complex: not only were such parents still prone to promoting unconsciously absorbed gender roles, but when ranged against the ubiquitous sexism promoted by wider culture, even their best efforts were overwhelmed in the child’s experience – no matter how many pink clothes and dolls a son was bought, if the majority of his peers were playing with trucks and dressing in blue, and if every presentation of normalcy he absorbed through stories, clothing, culture, advertising and other children suggested he should do likewise, then his experiences at home would still read as anomalous. Unable to accept this, however, parents persisted in blaming biology: their failure could only have been predestined, and not the result of wider social and cultural factors beyond their individual control, let alone indicative of a flaw in their methods.

Toledano, it seems to me, is committing a similar fallacy, adopting a fallback belief in female disinterest in order to explain the lack of women in gaming, and thereby discounting the impact of more pervasive and difficult issues, never mind her use of faulty logic. And the thing is, it matters: not just because of her status as a representative of a major gaming company writing in a prominent publication, and not just because it betrays exactly the sort of misunderstanding of sexism that inevitably helps it perpetuate itself; but because she’s created a cop-out piece for sexists and those who doubt their influence to wave about as definitive proof that really, the problem is women themselves – and, more specifically, feminist women, or women who demand change. By claiming to speak definitively on the matter – unveiling the “dirty little secrets” of women in gaming, to use her phrase, as though she’s boldly daring the wrath of some secret feminist conspiracy in order to say openly what sensible women have always known in private, but been too scared to admit in public  – Toledano is using the supposed authority of her gender to claim, on the basis of not a single shred of evidence, that sexism isn’t an obstacle, because look! Here she is, a woman, admitting as much! And if a woman says it, it must be true! Which is, presumably, why she’s felt no need to sully her case by supporting it with facts; because surely, the act of merely presenting it must be evidence enough. Only, no, that’s not how it works. To modify a Biblical phrase, the greatest trick the patriarchy ever pulled was convincing women it didn’t exist – and in Toledano’s case, all too lamentably, it seems to have succeeded.

Crowdsourcing Equality

As has been well-documented by now, subconscious bias is a tricky thing. With the best will in the world, it’s still entirely possible to be blindsided by privilege; to make linguistic, social or narrative choices that reinforce negative stereotypes or which disenfranchise others. This is why it’s so important to think critically about the media we consume and the stories we tell, and to listen when others point out patterns in our behaviour – whether culturally or individually – that are indicative of a deeper, more subtle prejudice. Despite the irrevocable fact that humans are creatures of culture, it can be difficult to determine the origins of our default settings, if only because it disquiets us to think that hidden elements might be influencing our decisions. What does free will mean, if our actions are ultimately informed by beliefs we never knew we held? As tempting as it is to think of subconscious bias as a sort of Jedi mind-trick (something that only works on the stupid or weak-willed; which is to say, other people), that’s only a comforting lie. Our brains get up to all sorts of mischief without our conscious supervision – everything from catching a ball to regulating our hormones – so why should our thoughts be sacrosanct?

The intersection of the collective and the personal, therefore, is a fascinating place: the junction at which we as individuals both shape the culture around us and are shaped by it in turn – a symbiotic ecosystem whose halves have merged, oroborous-like, into a whole. Our actions, no matter how unique to us in terms of motivation, don’t happen in a vacuum; but despite its ubiquity, culture as a concept is amorphous. Trying to convince someone that their behaviour has been influenced by external social pressures – particularly if the end result undermines their good intentions – is like nailing smoke to the wall. I know what I meant, people say, and it had nothing to do with that. And if you don’t know what I was thinking, then how can you possibly judge me?

Let me tell you a story. As a child, I was deeply, innately contrary, but in a very specific way: I couldn’t bear to be told, “You’ll like this!” Even at the age of five, it seemed like such a wholly offensive assumption  – the very cheek of it, adults daring to lecture me on my preferences! – that I would instantly resolve, with the stubborn, bodily determination of children, to hate on principle anything that was thusly recommended. By contrast, anything I was told I wouldn’t like because it was too old for me, or that I wouldn’t understand, I made a perverse effort to enjoy: I simply couldn’t bear the idea that anyone else might know me as well as – or better than – I did. Had my parents ever thought to deploy it, reverse psychology doubtless would’ve worked a treat; instead, I ended up fleeing the room with my hands clapped over my ears when my father first tried to read me The Hobbit, so adamant was my refusal to meet his expectations. I’ve grown much less contrary with age, of course, but even so, it’s still an active process: I have to constantly watch myself, and a big part of that is acknowledging that other people’s opinions don’t magically become invalid just because they’re assessing my thought process.

The point being, external criticism is just as important as internal certainty. The two perspectives are a necessary balance, and while being firmly mired in my own brain is a viewpoint unique to me, that doesn’t mean other people can’t make relevant observations about my behaviour – or, more importantly, about my place in a pattern to which my privilege has rendered me oblivious.

Which brings me to the current explosion of websites, memes, Twitter feeds and tumblrs dedicating to crowdsourcing proof of the ubiquity of prejudice. Once upon a time, for instance, if a colleague or acquaintance made a disturbing remark at the pub – such real-world locales being the default point of comparison whenever we start worrying about being held accountable for the things we say online – then there’d be no record of the comment beyond the level of individual memory. At best, we might have written it down as close to verbatim as possible, but then what would happen? Nothing, as there was nowhere to put such information and no reasonable means of distributing it. More likely, we’d vent our outrage by retelling the story to others, but with each iteration, the tale would weaken, eventually becoming little more than an anecdote whose relevance our audience could deny, or whose truthfulness they could question, on the basis of a lack of solid evidence. ‘It was just a one-off,’ they might say – but without the testimony of others to support our claim that the remark was representative of a bigger problem, how could we possibly prove otherwise?

Now, though, people’s prejudicial comments are anything but ephemeral. Everything from status updates to dating profiles is a matter of public record, and even if we go back and try to edit or delete our words, the simple magic of screencapping means that an original copy may still exist. When that sort of data is passed along, there can be no uncertainty as to what was really said, because nothing is being degraded in the transmission. Even in instances where sites are collecting, not screencaps, but personal stories of bias and discrimination, the cumulative effect of seeing so many similar incidents ranged together serves to undermine the suggestion that any one victim was simply overreacting. Thanks to the interconnectedness of the internet, disparate individuals are now uniting to prove that the prejudice they experience is neither all in their heads nor the result of isolated bigotry, but rather part of a wider, more pervasive cultural problem. And where such data is collected en masse, it becomes progressively harder to deny the truth of their experiences: because if our whole reason for doubting specific accounts of prejudice is based on the assumption of an unreliable narrator, then how are we to justify our dismissal of hundreds – perhaps even thousands – of similar cases?

Frustrated by constantly encountering the same sort of sexist abuse online and then being told that the problem was a minor one perpetrated solely by idiot teenage boys, female gamers responded by setting up Fat, Ugly or Slutty and Not In The Kitchen Anymore, two hefty databases of audiofiles, screenshots and in-game videos that stand as collective testament to the scope of their routine harassment. Sick of being told that their experiences of condescension and exclusion from sexist, racist colleagues was only so much thin-skinned paranoia, academics have begun documenting their experiences at sites like Mansplained and What Is It Like To Be A Woman In Philosophy?, the better to highlight the prevalence of such bias. Tired of seeing female characters drawn in objectifying postures that are, quite literally, anatomically impossible, discerning fans have set up sites like Boobs Don’t Work That Way and Escher Girls to document the problem. In recent days, when Twitter has been inundated with racism in response to topics as varied as the US election results and the recent Red Dawn movie, angry netizens have collectively banded together to take screenshots, collate the data and then name and shame those responsible, as per the modus operandi of sites like Hello There, Racists and Hunger Games Tweets. For street harassment, there’s any number of tumblrs to choose from – which is itself a depressing reflection on just how common a problem it is – along with sites like Hollaback and Catcalled that are trying to combat the issue directly.

There are collective resources for day to day instances of sexism, like About Male Privilege, Everyday Media Sexism and Everyday Sexism; resources for sexual harassment and abuse, like Got Stared At; and Twitter feeds dedicated to weeding out some of the more disturbing quotes from sites like Reddit and various PUA (Pick-Up Artist) message boards. There’s also the utterly heartbreaking Project Unbreakable, which consists of pictures of rape survivors holding up signs bearing chilling quotes from their rapists. From the LGBTQ side of things, there are tumblrs like I’m Not Homophobic, But (two of them, actually); Dear Cis People, which is a collective of messages from trans individuals trying to counter prejudice; and Things My Transphobic Mother Says, which does what it says on the tin. And then, of course, there’s seemingly endless bingo cards: arguments that various communities have heard so many times as to render them both offensively unoriginal and predictive of the ignorance of their interlocutors. Examples include Anti-Comics Feminist Bingo, Sexism In Games Bingo, Racism In SF Bingo, Political Racism Bingo, MRA Bingo, Homo/Biphobic Bingo and GLBT Fiction Bingo – and that’s just for starters.

As demonstrated by the mixed public reaction to the recently established Nice Guys of OK Cupid tumblr (to say nothing of the outrage its existence has provoked among detractors), this new breed of public shaming, whereby ordinary people are publicly mocked for saying bigoted, offensive, or downright creepy things on the internet, tends to be viewed with a combination of schadenfreude, resentful worry and outright rubbernecking – and yet, at the same time, it undeniably fills a relevant need. Because, as demonstrated by the recent exposure of Redditor Michael Brutsch, aka Violentacrez and the concurrent discovery of actual criminal behaviour within his subreddits, there can be a disturbing correlation – though not necessarily causation – between saying horrendous things online about women, POC and LGBTQ persons, and actually threatening, endangering or actively harming such persons through hate speech, stalking or other criminal behaviour. Legally, however, there’s almost no way to take such behaviour as a warning sign and initiative useful preventative strategies: until or unless someone actually ends up hurt – thought of course, psychological suffering is seldom counted – the justice system is useless. Employers and schools, on the other hand, have proven themselves more than willing to sack or discipline staff and students whose online hijinks attract the wrong kind of attention – or, more worryingly, who simply dare to be critical of the institutions to which they belong; while some have even been fired for defending themselves from overt discrimination.

This is hardly an ideal situation, not least because it places the burden of extrajudicial justice into the hands of individuals whose only available form of reprimand – the withdrawal of money or education – is arguably the worst possible reaction to such offenses. Aside from doing nothing to address the root cause of the problem and everything to exacerbate a sense of entitled resentment that the mighty forces of Politically Correct Censorship are reaching out to ruin the lives of ordinary, hard-working people, this sort of trial by media – or rather, trial by institutional response to trial by media – sets a dangerous precedent in allowing organisations unparalleled scope to punish employees, not for their on-job actions, but for who they are as people. And yet, by the same token, we as humans don’t just switch off our bigotry the minute we clock on at work or enter school grounds. If an employee’s online behaviour is saturated with undeniable racism and misogyny – and if that person is employed alongside women and POC – then how can their beliefs in the one sphere not be demonstrably relevant to their actions in the other? If subconscious bias is enough to measurably affect the decisions of even the most well-intentioned people, then how much more damaging might the influence of conscious bias be?

More and more, it seems, we’re crowdsourcing our stories of prejudice – and, as a consequence, policing ourselves and others – out of a sense of desperation. Despite technically being on our side, in the sense that most forms of discrimination on the basis of race, gender and sexual orientation are illegal, the legal and judiciary systems are years away from being able to effectively intervene in instances of online harassment, while even the concept of a dedicated mechanism, agency or other such authoritative body designed to step in and address the problem in lieu of random mob justice feels improbable. Eventually, it’s inevitable that both our cultural assumptions and our standard response to online bigotry will evolve, but progress towards that point will be slow and haphazard, and in the mean time, there’s still an obvious problem to be addressed.

Writing several years ago on the decline of traditional print media, technological commentator Clay Shirky drew a comparison between our current state of change and the turmoil that was first produced by the introduction of the printing press. To quote:

During the wrenching transition to print, experiments were only revealed in retrospect to be turning points. Aldus Manutius, the Venetian printer and publisher, invented the smaller octavo volume along with italic type. What seemed like a minor change — take a book and shrink it — was in retrospect a key innovation in the democratization of the printed word. As books became cheaper, more portable, and therefore more desirable, they expanded the market for all publishers, heightening the value of literacy still further.

That is what real revolutions are like. The old stuff gets broken faster than the new stuff is put in its place. The importance of any given experiment isn’t apparent at the moment it appears; big changes stall, small changes spread. Even the revolutionaries can’t predict what will happen. Agreements on all sides that core institutions must be protected are rendered meaningless by the very people doing the agreeing. (Luther and the Church both insisted, for years, that whatever else happened, no one was talking about a schism.) Ancient social bargains, once disrupted, can neither be mended nor quickly replaced, since any such bargain takes decades to solidify.

And so it is today. When someone demands to know how we are going to replace newspapers, they are really demanding to be told that we are not living through a revolution. They are demanding to be told that old systems won’t break before new systems are in place. They are demanding to be told that ancient social bargains aren’t in peril, that core institutions will be spared, that new methods of spreading information will improve previous practice rather than upending it. They are demanding to be lied to.

There are fewer and fewer people who can convincingly tell such a lie.

And so it is, I suspect, with the rules that previously governed the separation of our personal, public and working lives. All three spheres overlap in ways they previously didn’t simply because our physical presence in a given space is no longer the most pertinent factor in determining when and how we inhabit it, and under whose aegis. Intuitively, it makes sense to assume that someone who believes women to be inherently submissive will shrink from promoting female employees to positions of dominance, because even were such a person inclined to try and act against their instincts for the sake of corporate equality, we as people aren’t so compartmentalised that the attempt would always meet with success. And yet, what else can we do but try? Nobody is perfect, and the solution to deep-seated bigotry isn’t simply to fire or expel everyone who dares to express the least bit of prejudice; all that does is encourage the use of subtle discrimination, while the underlying problems still remain. In the mean time, though, we have shaming tumblrs and bingo cards and angry, public discussions about the cognitive dissonance necessary to claim that one is a gentleman while simultaneously asserting that sometimes, other people are obliged to have sex with you, because society is yet to construct a viable alternative.

It’s by no means a perfect solution – or even, in fact, a solution at all. Rather, it’s a response to the widespread assumption that there isn’t even a problem to be solved, or which can be solved, or which is demonstrably worth solving. And until we’ve debunked that assumption, there’s nothing else to be done but to keep on amassing data, calling out bigotry and using such tools as are available to us to see what happens next. As Shirky says, it’s a revolution, and until we’ve come out on the other side, there’s simply no way of knowing what will happen. All we can do is watch and wait and learn – and keep on tumblring.

 

PSA: Your Default Narrative Settings Are Not Apolitical

Image taken from tumblr.

Recently, SFF author Tansy Rayner Roberts wrote an excellent post debunking the idea that women did nothing interesting or useful throughout history, and that trying to write fictional stories based on this premise of feminine insignificance is therefore both inaccurate and offensive. To quote:

“History is not a long series of centuries in which men did all the interesting/important things and women stayed home and twiddled their thumbs in between pushing out babies, making soup and dying in childbirth.

History is actually a long series of centuries of men writing down what they thought was important and interesting, and FORGETTING TO WRITE ABOUT WOMEN. It’s also a long series of centuries of women’s work and women’s writing being actively denigrated by men. Writings were destroyed, contributions were downplayed, and women were actively oppressed against, absolutely.

But the forgetting part is vitally important. Most historians and other writers of what we now consider “primary sources” simply didn’t think about women and their contribution to society. They took it for granted, except when that contribution or its lack directly affected men.

This does not in any way mean that the female contribution to society was in fact less interesting or important, or complicated, simply that history—the process of writing down and preserving of the facts, not the facts/events themselves—was looking the other way.”

The relevance of this statement to the creation of SFF stories cannot be understated. Time and again, we see fans and creators alike defending the primacy of homogeneous – which is to say, overwhelmingly white, straight and male – stories on the grounds that anything else would be intrinsically unrealistic. Contrary to how it might seem at first blush, this is not a wholly ironic complaint: as I’ve recently had cause to explain elsewhere, the plausibility of SFF stories is derived in large part from their ability to make the impossible feel realistic. A fictional city might be powered by magic and the dreams of dead gods, but it still has to read like a viable human space and be populated by viable human characters. In that sense, it’s arguable that SFF stories actually place a greater primacy on realism than straight fiction, because they have to work harder to compensate for the inclusion of obvious falsehoods. Which is why there’s such an integral relationship between history and fantasy: our knowledge of the former frequently underpins our acceptance of the latter. Once upon a time, we know, there really were knights and castles and quests, and maps whose blank spaces warned of dragons and magic. That being so, a medieval fantasy novel only needs to convince us that the old myths were true; that wizards and witches existed, and that monsters really did populate the wilds. Everything else that’s dissonant with modern reality – the clothes, the customs, the social structure – must therefore constitute a species of historical accuracy, albeit one that’s liberally seasoned with poetic license, because that vague, historical blueprint is what we already have in our heads.

But what happens when our perception of historical accuracy is entirely at odds with real historical accuracy? What happens when we mistake our own limited understanding of culture – or even our personal biases – for universal truths? What happens, in other words, when we’re jerked out of a story, not because the fantastic elements don’t make sense, but because the social/political elements strike us as being implausible on the grounds of unfamiliarity?

The answer tends to be as ugly as it is revealing: that it’s impossible for black, female pirates to exist anywhere, that pixies and shapeshifters are inherently more plausible as a concept than female action heroes who don’t get raped, and that fairy tale characters as diverse as Mulan, Snow White and Captain Hook can all live together in the modern world regardless of history and canon, but a black Lancelot in the same setting is grossly unrealistic. On such occasions, the recent observation of Pulitzer Prize-winning author Junot Diaz that “Motherfuckers will read a book that’s 1/3rd elvish, but put two sentences in Spanish and they (white people) think we’re taking over” is bitingly, lamentably accurate. And it’s all thanks to a potent blend of prejudice and ignorance: prejudice here meaning the conviction that deliberately including POC, female and/or LGBTQ characters can only ever be a political action (and therefore an inherently suspicious one), and ignorance here meaning the conviction that the historical pervasiveness of sexism, racism and homophobia must necessarily mean that any character shown to surpass these limitations is inherently unrealistic.

Let’s start with the latter claim, shall we?

Because as Roberts rightly points out, there’s a significant difference between history as written and history as happened, with a further dissonance between both those states and history as it’s popularly perceived. For instance: female pirates – and, indeed, female pirates of colour – are very much an historical reality. The formidable Ching Shih, a former prostitute, commanded more than 1800 ships and 80,000 pirates, took on the British empire and was successful enough to eventually retire. There were female Muslim pirates and female Irish pirates – female pirates, in fact, from any number of places, times and backgrounds. But because their existence isn’t routinely taught or acknowledged, we assume them to be impossible. The history of women in the sciences is plagued by similar misconceptions, their vital contributions belittled, forgotten and otherwise elided for so many years that even now, the majority of them continue to be overlooked. Ada Lovelace and Marie Curie are far from being exceptions to the rule: Cecilia Payne-Gaposchkin, Leise Meitner and Emmy Noether all contributed greatly to our understanding of science, as did countless others. And in the modern day, young female scientists abound despite the ongoing belief in their rarity: nineteen-year-old Aisha Mustafa has patented a new propulsion system for spacecraft, while a young group of Nigerian schoolgirls recently invented a urine-powered generator. Even the world’s first chemist was a woman.

And nor is female achievement restricted to the sciences. Heloise d’Argenteuil was accounted one of the brightest intellectuals of her day; Bessie Coleman was both the first black female flyer and the first African American to hold an international pilot’s licence; Nellie Bly was a famed investigative journalist, not only travelling around the world solo in record time (in which adventure she raced against and beat another female reporter, Elizabeth Bisland), but uncovering the deplorable treatment of inmates at Blackwell Asylum by going undercover as a patient. Sarah Josephine Baker was a famous physician known for tracking down Typhoid Mary, tirelessly fighting poverty and, as a consequence, drastically improving newborn care. And in the modern day, there’s no shortage of female icons out fighting racism, sexism, homophobia and injustice despite the limitations society wants to impose on them: journalist Marie Colvin, who died this year reporting on the Syrian uprising; Burmese politician and activist Aung San Suu Kyi, who spent some 15 years as a political prisoner; fifteen-year-old Malala Yousafzai, who survived an assassination attempt by the Taliban for her advocacy of female education; and Ellen Johnson Sirleaf, Leymah Gbowee and Tawakul Karman, who jointly won last year’s Nobel Peace Prize for their work in support of women’s rights.

But what about historical women in positions of leadership – warriors, politicians, powerbrokers? Where do they fit in?  The ancient world provides any number of well-known examples – Agrippina the Younger, Cleopatra, Boudica, Queen Bilquis of Sheba, Nefertiti – but they, too, are far from being unusual: alongside the myriad female soldiers throughout history who disguised themselves as men stand the Dahomey Amazons, the Soviet Night Witches, the female cowboys of the American west and the modern Asgarda of Ukraine; the Empress Dowager Cixi, Queen Elizabeth I and Ka’iulani all ruled despite opposition, while a wealth of African queens, female rulers and rebels have had their histories virtually expunged from common knowledge. At just twenty years old, Juana Galan successfully lead the women of her village against Napoleon’s troops, an action which ultimately caused the French to abandon her home province of La Mancha. Women played a major part in the Mexican revolution, too, much like modern women across Africa and the Middle East, while the Irish revolutionary, suffragette and politician Constance Markievicz, when asked to provide other women with fashion advice, famously replied that they should “Dress suitably in short skirts and strong boots, leave your jewels in the bank, and buy a revolver.” More recently still, in WWII, New Zealander Nancy Wake served as a leading French resistance fighter: known to the Gestapo as the White Mouse, she once killed an SS sentry with her bare hands and took command of a maquis unit when their male commander died in battle. Elsewhere during the same conflict, Irena Sendler survived both torture and a Nazi death sentence to smuggle some 2,500 Jewish children safely out of the Warsaw ghetto, for which she was nominated for a Nobel peace prize in 2007.

And what of gender roles and sexual orientation – the various social, romantic and matrimonial mores we so frequently assume to be static, innate and immutable despite the wealth of information across biology and history telling us the opposite? Consider the modern matrilineal society of Meghalaya, where power and property descend through matrilineal lines and men are the suffragettes. Consider the longstanding Afghan practice of Bacha Posh, where girl children are raised as boys, or the sworn virgins of Albania – women who live as and are legally considered to be men, provided they remain chaste. Consider the honoured status of Winkte and two-spirit persons in various First Nations cultures, and the historical acceptance of both the Fa’afafine of Samoa and the Hijra of India and South-East Asia. Consider the Biblical relationship described in the Book of Samuel between David and Jonathan of Israel, the inferred romance between Alexander the Great and Hephaestion, and the openly gay emperors of the Han Dynasty – including Emperor Ai of Han, whose relationship with Dong Xian gave rise to the phrase ‘the passion of the cut sleeve’. Consider the poetry of Sappho, the relationship between Alice B. Toklas and Gertrude Stein, the tradition of normative, female-female relationships in Basotho, and the role of the Magnonmaka in Mali – nuptial advisers whose teach women how to embrace and enjoy their sexuality in marriage.

And then there’s the twin, misguided beliefs that Europe was both wholly white and just as racially prejudiced as modern society from antiquity through to the Middle Ages – practically right up until the present day. Never mind that no less than three Arthurian Knights of the Round Table – Sir Palamedes, Sir Safir and Sir Segwarides – are canonically stated to be Middle Eastern, or the fact that people of African descent have been present in Europe since classical times; and not just as slaves or soldiers, but as aristocrats. The network of trade routes known collectively as the Silk Road that linked Europe with parts Africa, the Middle East, India and Asia were established as early as 100 BC; later, black Africans had a visible, significant, complex presence in Europe during the Renaissance, while much classic Greek and Roman literature was only preserved thanks to the dedication of Arabic scholars during the Abbasid Caliphate, also known as the Islamic Golden Age, whose intellectuals were also responsible for many advances in medicine, science and mathematics subsequently appropriated and claimed as Western innovations. Even in the eighteen and nineteen hundreds, it’s possible to find examples of prominent POC in Europe: Alexandre Dumas, author of The Three Musketeers and The Count of Monte Cristo, was of Creole descent, as was Samuel Coleridge-Taylor, the famous British composer, while Jamaican nurse Mary Seacole was honoured alongside Florence Nightingale for her work during the Crimean War.

I could go on. As exhaustive as this information might seem, it barely scratches the surface. But as limited an overview as these paragraphs present, they should still be sufficient to make one very simple point: that even in highly prejudicial settings supposedly based on real human societies, trying to to argue that women, POC and/or LGBTQ persons can’t so much as wield even small amounts of power in the narrative, let alone exist as autonomous individuals without straining credulity to the breaking point, is the exact polar opposite of historically accurate writing.

Which leads me back to the issue of prejudice: specifically, to the claim that including such characters in SFF stories, by dint of contradicting the model of straight, white, male homogeneity laid down by Tolkien and taken as gospel ever since, is an inherently political – and therefore suspect – act. To which I say: what on Earth makes you think that the classic SWM default is apolitical? If it can reasonably argued that a character’s gender, race and sexual orientation have political implications, then why should that verdict only apply to characters who differ from both yourself and your expectations? Isn’t the assertion that straight white men are narratively neutral itself a political statement, one which seeks to marginalise as exceptional or abnormal the experiences of every other possible type of person on the planet despite the fact that straight white men are themselves a global minority? And even if a particular character was deliberately written to make a political point, why should that threaten you? Why should it matter that people with different beliefs and backgrounds are using fiction to write inspirational wish-fulfillment characters for themselves, but from whose struggle and empowerment you feel personally estranged? That’s not bad writing, and as we’ve established by now, it’s certainly not bad history – and particularly not when you remember (as so many people seem to forget) that fictional cultures are under no obligation whatsoever to conform to historical mores. It just means that someone has managed to write a successful story that doesn’t consider you to be its primary audience – and if the prospect of not being wholly, overwhelmingly catered to is something you find disturbing, threatening, wrong? Then yeah: I’m going to call you a bigot, and I probably won’t be wrong.

Point being, I’m sick to death of historical accuracy being trotted out as the excuse du jour whenever someone freaks out about the inclusion of a particular type of character in SFF, because the ultimate insincerity behind the claim is so palpable it’s practically a food group. I’m yet to see someone who objects to the supposed historic inaccuracy of, for instance, female cavalry regiments (which – surprise! – is totally a thing) raise similarly vehement objections to any other aspect of historically suspicious worldbuilding, like longbows in the wrong period or medical knowledge being too far advanced for the setting. The reason for this is, I suspect, simple: that most people with sufficient historical knowledge to pick up on issues like nonsensical farming techniques, the anachronistic presence of magnets in ancient settings and corsetry in the wrong era also know about historical diversity, and therefore don’t find its inclusion confronting. Almost uniformly, in fact, it seems as though such complaints of racial and sexual inaccuracy have nothing whatsoever to do with history and everything to do with a foggy, bastardised and ultimately inaccurate species of faux-knowledge gleaned primarily – if not exclusively – from homogeneous SFF, RPG settings, TV shows and Hollywood. And if that’s so, then no historic sensibilities are actually being affronted, because none genuinely exist: instead, it’s just a reflexive way of expressing either conscious or subconscious outrage that someone who isn’t white, straight and/or male is being given the spotlight.

Because ultimately, these are SFF stories: narratives set in realms that don’t and can’t exist. And if you still want to police the prospects of their inhabitants in line with a single, misguided view of both human history and human possibility, then congratulations: you have officially missed the point of inventing new worlds to begin with.

The Gendering of Anger, Vice & Violence

In 1929, Edward Bernays persuaded a group of women to break the taboo on female smoking by arranging for them all to light up during that year’s Easter Parade in New York City. Though cynically motivated – Bernays was acting on behalf of the American Tobacco Association – this capitalistic appropriation of the suffragette movement was wildly successful: rebranded as “torches of freedom,” cigarettes became both a touchstone for gender equality and a visible accessory of female defiance. The fact that smoking is an addictive, unhealthy and potentially lethal habit doesn’t change the fact that women were being denied access to it purely on the grounds of gender, and yet most people, on learning this particular historical tidbit, will probably feel uncomfortable – not just because Bernays was effectively manipulating the women’s rights movement in order to sell more cigarettes, but because he still had a valid point. No matter the many adverse effects of tobacco – none of which were known at the time – freedom of choice is a basic human right, and denying it to women on the grounds that smoking was a masculine pastime is fundamentally sexist, regardless of our views on cigarettes as a concept.

Similarly, I always feel uneasy whenever I see news outlets fretting about the apparent increase in violent crimes committed by women, and particularly young women. While social commentators are quick to blame the phenomenon on any number of causes – binge drinking, mimicry of “kickass” role models, a seemingly historical predisposition towards initiating domestic confrontations, family breakdown and ladette culture, a change in the definition of assault – their unifying fascination with the issues seems to hinge on the idea of women being corrupted by men; as though female violence is somehow the dark side of feminism. Well, yes, in the sense that violent crime is deplorable regardless of who’s committing it; but that’s a far cry from the view – seldom stated outright, but overwhelmingly implied – that such offences are somehow fundamentally worse when committed by women, not only in a moral sense, but as a perceived symptom of social malaise; as though violent crime as a whole must therefore have reached such epic proportions that even pure, sweet, innocent ladies are being infected by it.

Underneath such scaremongering lies a toxic view of gender essentialism: that because men tend to be physically stronger than women, violence – whether criminal or constructive – must therefore be an innately male characteristic; or at the very least, something which should be viewed with greater acceptance and sympathy when expressed by men. The idea that a certain amount of physical strength is a necessary prerequisite to possession of violent urges, or that maleness somehow excuses poor emotional control, is part of a sexist social logic that serves to validate male expressions of  anger and aggression as being both natural and powerful while demonising women who behave likewise as unnatural and weak. On some level, the cultural derision of female anger as hysteria seemingly stems from a belief in female physical impotence: if verbal disagreements are seen as either analogues for or precursors to physical altercations, then our tacit assumption of female weakness serves to characterise female anger as being somehow disembodied; as though our implied inability to (if necessary) take things outside means that our anger can never be physically felt, and is therefore  inadequate when contrasted with proper, red-blooded, bodily male anger.

Hence my suspicion that at least part of the disgust and confusion leveled at aggressive women stems from the fear that this logic no longer applies: that where before we could trust in angry women to neither hit first nor hit back and therefore discount them appropriately, now we might actually have to treat them with the same deference – or at least, the same concern – as angry men.

To be clear: violent crime is not synonymous with anger; nor is anger only, or even most commonly, expressed through physical acts of aggression. And I’m hardly coming out in support of female violent crime as some bizarre species of empowerment. What I am saying, though, is that our culture has spent so many years defending, downplaying or otherwise handwaving aggression, vice and violence as being integral to proper masculinity – or at least, the inevitable side-effects of same – that we’re now extremely uncomfortable with the idea of women entering those arenas, too. In the case of physically confrontational sports, for instance, like boxing and martial arts, one of the oldest and most universal defenses of their social utility has been as necessary outlets for male (and particularly young male) aggression. But let women into the ring – demonstrate that they can be just as skilled, combative, determined, aggressive – and suddenly that assumption comes under all sorts of scrutiny; because if the desire to punch someone can’t be solely attributed to possession of a Y-chromosome, then maybe – just maybe – all our boys-will-be-boys excuses have been less a rational defense of biology and more an irrational defense of culture. And that’s a truly frightening thought for many, because all of a sudden, centuries of excuses about why men can’t be expected to exhibit self control in any number of situations – why it’s always women who have to dress modestly, avoid conflict and not start fights; why territorial violence, or violence as response to supposed disrespect, is overwhelmingly justified – start to look like… well, excuses.

In a recent article, writer Jen Dziura contended that, contrary to the logic of gender stereotyping, men are just as emotional as women; it’s just that specific types of emotion more commonly associated with men – such as shouting, aggression and violence – are culturally viewed as positive attributes (or at least excusable ones) , whereas emotional displays that are viewed as feminine, like crying and getting upset, are interpreted as weakness.  To quote:

I wish to dispel the notion that women are “more emotional.” I don’t think we are. I think that the emotions women stereotypically express are what men call “emotions,” and the emotions that men typically express are somehow considered by men to be something else.

This is incorrect. Anger? EMOTION. Hate? EMOTION. Resorting to violence? EMOTIONAL OUTBURST. An irrational need to be correct when all the evidence is against you? Pretty sure that’s an emotion. Resorting to shouting really loudly when you don’t like the other person’s point of view? That’s called “being too emotional to engage in a rational discussion.”

Not only do I think men are at least as emotional as women, I think that these stereotypically male emotions are more damaging to rational dialogue than are stereotypically female emotions. A hurt, crying person can still listen, think, and speak. A shouting, angry person? That person is crapping all over meaningful discourse.

Note, please, that Dziura describes these particular emotions, not as being intrinsically male or female, but only stereotypically so. This is a crucial distinction to make, because without it, we miss the existence of yet another double standard: the fact that, on those rare occasions when women do manage to overcome their own socialisation and publicly express anger, rage or violence, they are still derided for being emotional. Once again, the creeping toxicity of our assumptions about who is entitled to anger – viz: anyone we think is capable of supporting their verbal aggression physically – causes us to conclude that, as women lack this ability – and particularly when ranged against male opponents – their anger must therefore be disembodied and hysterical rather than bodily and genuine. An angry man is a growling Alsatian: we listen because his bite could well be worse than his bark. But an angry woman is a yapping chihuahua: visible rage only serves to magnify her physical inability to express it seriously, and in the meantime, we laugh at how cute she looks when she’s pissed.

And then, of course, the issue is further compounded by both conscious and subconscious racism: white male anger, for instance, is viewed as restrained, civilised and righteous, whereas black male anger is viewed as savage, bestial, wild. In this metaphor, the violence of white men as expressed through verbal aggression is viewed as a holstered gun: we’re obscenely comforted to know that, if the argument came to blows, they’d be capable of defending themselves, but otherwise, we don’t worry that violent words are likely to translate to violent actions. The violence of black men, however, is taken to be overt, like a constantly brandished sword – even when their words are milder, we’re conditioned to worry that at any moment, they’ll forgo dialogue in favour of physical action, and to fear and mistrust them appropriately. That’s just one example; the stereotyping is endless. But for any intersectional group and their associated stereotypes, you can be sure that society has an opinion on how entitled they are to anger and violence, how frequently (or not) it’s perceived to be expressed by that group, how threatening this behaviour is to the privileged, and whether such expressions should be generally met with condescension, fear or outright hostility.

As a culture, we need to get past the idea that anger is sole and rightful purview of those with both the potential for physical violence and enough social privilege that their usage of it is always assumed to be justified; that aggression is distinct from emotion, and therefore a legitimate species of argument when employed by men; and that the aggression of anyone who lacks the protections of privilege or the semblance of physical strength mustn’t be legitimate anger, but either thoughtless thuggery or baseless hysteria instead. Like it or not, the right to anger is a cultural resource, and one the most privileged have been keen to reserve for themselves. Not only must we reclaim it, but – as Dziura says – we must also stop mistaking it for the only valid form of discourse; or rather, stop fooling ourselves that we haven’t embedded an unhealthy tolerance for aggression, and specifically white male aggression, in the heart of our definition of reasoned, rational debate. Anger in discourse can be justified, but we should always recognise it for what it is – an emotion – instead of only classing it as one when someone of lesser privilege is using it. That way, we can start to build a system where everyone is heard, and where legitimate expressions of outrage aren’t buried beneath a sneering weight of gendered, racist contempt.

Privacy, Free Speech & Reddit

Trigger warning: some talk of rape, abuse and pedophilia.

Here’s the thing about context: it matters.

Earlier in the year, there was widespread outrage over the actions of one Daniel Tosh, a comedian who thought that the best way to deal with a female audience member decrying his use of rape jokes was to start riffing about how hilarious it would be if she were to be gang raped right there and then. In the backlash that followed, one article in particular by Lindy West stuck with me – specifically, this paragraph (my emphasis):

 This fetishization of not censoring yourself, of being an “equal-opportunity offender,” is bizarre and bad for comedy. When did “not censoring yourself” become a good thing? We censor ourselves all the time, because we are not entitled, sociopathic fucks. Your girlfriend is censoring herself when she says she’s okay with you playing Xbox all day. In a way, comedy is censoring yourself—comedy is picking the right words to say to make people laugh. A comic who doesn’t censor himself is just a dude yelling. And being an “equal opportunity offender”—as in, “It’s okay, because Daniel Tosh makes fun of ALL people: women, men, AIDS victims, dead babies, gay guys, blah blah blah”—falls apart when you remember (as so many of us are forced to all the time) that all people are not in equal positions of power. “Oh, don’t worry—I punch everyone in the face! People, baby ducks, a lion, this Easter Island statue, the ocean…” Okay, well that baby duck is dead now. And you’re a duck-murderer. It’s really easy to believe that “nothing is sacred” when the sanctity of your body and your freedom are never legitimately threatened.

Ignoring the off-key point about the Xbox, this argument perfectly encapsulates why, in so many cases, the context of an action matters more than the action itself. To run with West’s metaphor, the difference between angrily king-hitting a weak, vulnerable stranger and bestowing a gentle, congratulatory arm-punch on a sturdy friend is so monumental that trying to boil both incidents down to their single common denominator – punching – is categorically meaningless, because the contextual factors which distinguish them are more relevant than the single action which unites them. By sidelining context, you not only miss the extremity of the comparison, you forget to make a comparison at all. Such similarity as exists allows the contrast, but doesn’t automatically supersede it.

Thus: defending the actions of Michael Brutsch, aka Violentacrez, (or at least, denouncing his comeuppance) in the name of free speech without reference to any sort of context is equivalent to arguing that because king-hitting a stranger and shoulder-bumping a friend both involve punching, people who engage in the former should be protected and tolerated so that the rest of us are free to do the latter, because otherwise you’d have to outlaw both. By this way of thinking, it’s somehow innately hypocritical to condone an action in one context while condemning it in another, as though (to take just one of a bajillion potential examples) there’s no meaningful difference between having sex with a willing partner instead of an unwilling one. If the people currently defending Brutsch viewed sexual consent the same way they do freedom of speech, they’d end up arguing that condemning rape, pedophilia  sexual abuse, sexual harassment and other non-consensual activities is somehow fundamentally incompatible with accepting consensual sex and desire,  because unless you protect every single type of sexual encounter, you’re not really protecting any.

Oh, wait.

When it comes to summing up exactly how toxic, wrongheaded and fundamentally flawed this logic is – not just with regard to freedom of speech, but the impact of Reddit’s creepshot forums on women – I can’t do better than quote from this amazing piece by Aaron Bady (again, my emphasis):

…“Free Speech” is not and cannot be a blanket protection of all speech… If your speech is assault, it will be prosecuted as such; if your speech is conspiracy to commit murder (or god help you, terrorism), it will be prosecuted as such. If your speech is criminal, it is not protected…

…on those occasions,we understand that speech to be a vehicle for some other kind of act or violation. In those cases, it isn’t the speech that’s being criminalized, but the act of violence it’s being used to commit…

What I want to observe, then, is simply this: when people invoke “free speech” to defend a person’s right to take pictures of unwilling women and circulate those pictures on the internet, they are saying that it is okay to do so. They are saying that society has no legitimate interest in protecting a woman’s right not to have pictures of her body circulated without her consent…Freedom of speech only protects the kinds of speech that some version of the social “we” has determined not to be violent. And by saying that what he [Brutsch] did was protected, we are determining that those forms of violence against women are not, in fact, violent.

The idea that Brutsch’s actions were somehow “necessary” to the preservation of freedom of speech is therefore a fundamental – one might even say willful – misunderstanding of the restrictions already imposed on speech and other associate actions. Of necessity, these restrictions exist both legally and socially, because (to borrow West’s bluntly effective phrase) the human race does not consist entirely of entitled, sociopathic fucks. If you send someone death threats, your speech is not protected; if you racially abuse a coworker, your speech is not protected; if you stalk or harass a stranger, your actions are not protected. Freedom of speech is not synonymous with freedom from consequences, because freedom of speech does not constitute an inalienable right to do anything and everything we feel entitled to do, like violate the consent and bodies of others. This ridiculous “all or nothing” approach to free speech is predicated on a contextually useless binary – freedom vs censorship – which in turn stems from a false belief in the universality of freedom to begin with. Unless you’re a hardcore anarchist, denying the necessity of placing any legal, social or cultural limits on freedom is utterly unfeasible; and if you are a hardcore anarchist, then why you think Brutsch’s privacy should be respected due to the tenuous, technical non-illegality of some of his actions is beyond me.

And yet, conveniently enough, Brutsch and his supporters are willing to place at least one limit on freedom of speech: Thou Shalt Not Dox. How this is meant to fit with their established claim that all types of speech – no matter how offensive – should be protected for the Greater Good is beyond me, though in most cases, I suspect it’s less a matter of outright hypocrisy than a case of subcultural blindness:  doxing is so deeply ingrained as taboo in some circles that many adherents have simply failed to consider the argument that it could reasonably constitute an exercise in freedom of speech, at least in some circumstances. (To say nothing of the fact that, as discussed above, the whole idea of utterly uncensored speech is bunk anyway; even Brutsch drew the line at letting hardcore child pornography onto Reddit, though whether he did so because he thought it was immoral, as opposed to merely inappropriate content for his subreddit, is another matter entirely; as is the far more significant question of whether he actually reported such images and their posters to the police.)

But for those of us who do see the value in placing some legal/social limits on free speech, it’s important to note that doxing, or outing, or whatever you wish to call it, is justified or unwarranted depending on the context in which it occurs, rather than being inherently objectionable. To contrast two compelling extremes, for instance, whistleblowers frequently require anonymity and protection in order to speak out against wrongdoers without compromising their safety, the treatment of Bradley Manning after he passed information to Wikileaks being a case in point; online pedophiles, on the other hand, use anonymity in order to perpetrate abuse, making any defense of their privacy indefensible. As both Racialicious and blackamazon point out, doxing poses a significant threat to POC and members of other marginalised groups who rely on the comparative anonymity of the internet in order to speak freely about their oppression; likewise, countless others from abuse victims to minors to key witnesses to closeted QUILTBAG persons all benefit from anonymity in order to preserve their personal safety and wellbeing from those who take their continued, happy existence as a personal affront. But to say that everyone on the internet either deserves or requires this same level of protection is ludicrous: abusers do not, criminals do not, stalkers do not, and if for no other reason than the blatant hypocrisy of stripping consent and privacy from thousands of women through his subreddits while still trying to claim it for himself, Michael Brutsch certainly does not. The question to ask here isn’t, as Cicero once famously did, cui bono, but cui perfero magis – who suffers more? And whichever way you cut it, whatever consequences Brutsch is currently experiencing pale into insignificance beside the widespread damage caused by his trollish endorsement of domestic violence, misogyny, racism and yes, pedophilia. The bed he currently occupies is entirely of his own making, and though he’s beginning to feel the repercussions, one man categorically cannot suffer more than thousands, and especially not when they’re his own victims.

Note also, please, the staggeringly sexist discrepancy inherent in the fact that, while Brutsch has lost his job for posting creepshots of unconsenting women and minors (among other despicable things), the subjects of such photos often lose theirs, too – and more besides. One of the more disgusting modern chauvinisms is the pressure put on young girls to engage in sexting with men and boys who, having promised to keep the photos private, promptly share them online, where they enter circulation among exactly the sort of communities that Brutsch created. Countless teenage girls have committed or contemplated suicide as a result of the subsequent bullying and slutshaming they experience; others endure the harassment, only to live in fear of the day those old pictures resurface to ruin their adult lives, too. Neither is the problem restricted to teenagers: as the final screenshot on this chilling entry on the Predditors tumblr makes clear, some members were (and, presumably, still are) posting compromising photos of their unsuspecting, unconsenting partners online as masturabtory fodder for strangers, thus ensuring that women who’ve done nothing worse than engage in intimacy with boyfriends, fiances and spouses are at risk of suffering real life repercussions.

Fifteen-year-old Amanda Todd recently committed suicide due to sustained sexual cyberbullying by a man who sent topless photos of her to students at every school she attended – and in response, the vigilante group Anonymous has now posted his details online. Are we going to lament that sort of doxing, too? Or are we honestly going to assert that there’s some sort of fundamental moral difference between a man who drove one teen to suicide with his non-consensual sharing of sexualised photos and a man who created multiple massive subreddits devoted to the exact same principle?

Brutsch has lost his job for violating the privacy of thousands of strangers using the same skillset for which he was employed, and for unapologetically peddling racism, misogyny, pedophilia and images of dead children – all of which would be well outside of any workplace code of conduct – for laughs.  But thanks to the same sort of sexism his culture of trolling and creepshotting relies upon to perpetuate itself, the same women whose photos were distributed through his forums run a similar risk of real-world backlash, too: not because they’ve done anything offensive or immoral, but because evidence of their sexuality, whether distributed with their consent or without it, is construed as immorality. And meanwhile, the likelihood of any serious repercussions being felt by the majority of contributors to Brutsch’s subreddits is slim: happily, at least one teacher caught taking upskirt photos of his underage students has been fired, but as for the rest of the Predditors? Who knows?

As Aaron Bady made clear, Brutsch’s actions are fundamentally violent – against women, against minors, against POC – because they’re contextualised by their place in a culture of violence against women, of the aggressive, non-consensual objectification of women, and of the consequences of widespread and institutional anti-black racism. Defending him denies the reality of that violence, and in so doing helps it to go unchecked. Quite literally, freedom of speech is not a get-out-of-jail-free card. Everything is contextual, and if you make a habit of exploiting, demeaning and sexually objectifying others, violating their privacy and consent through the misguided belief that you’re entitled to do so without let or hindrance? Then be prepared to deal with the consequences.

Or, better yet: just don’t. The world will thank you for it.

Politics, YA and Narrative

Here’s a contentious statement: A writer’s personal politics cannot ever be wholly disentangled from what they write. Stories reflect our culture even as they shape it, and as culture is an intrinsically political concept — in the sense of not only shaping and reflecting the politics of the people within it, but actively seeking to comment on how and why this happens — so too is storytelling. At base, fiction is an attempt to answer two different questions with a single answer: nobody can ask what if without first establishing what is. Assumption is as much a part of narrative as invention, and often betrays as much, if not more of the writer than anything they consciously create. Like it or not, our politics — by which I mean, our moral, social and spiritual beliefs about the world as refined through the lens of our individual biases, ignorance, privileges and experience — drive our assumptions; and in fiction, our conscious and unconscious beliefs about what is become the parts of the story we assume the reader already knows — the characters, tropes and logic we assume to be universal, or at least unimportant, and which therefore require neither examination by the audience nor explanation by us. They’re our personal default settings, where personal is the operative word: not everyone will share them, and we forget that at our peril.

For instance: as a teenager, I wrote a number of escapist stories that all began with a bored, frustrated girl of about my age being suddenly rescued from maths class by magic, aliens or something similarly fantastic. I’ll give you three guesses as to my least favourite subject — but while I was fully aware of replicating my own bias, I never saw the harm in doing so. And why would I have? It was my bias. The fact that it was fairly benign doesn’t change its status as an assumption, viz: an aspect of the story that I didn’t intend the prospective reader to question, and whose universality I therefore took for granted — not because I thought that everyone secretly hated maths, but because I wasn’t interested in the feelings and opinions of people who liked it. While the primary point of narrative is certainly to make the reader think, imagine and question beyond the norm, that can only happen if both reader and writer agree on what normal actually is; and if the reader’s own opinions and experiences aren’t encompassed by the writer’s take on what’s normative — if, in fact, they are absent altogether, or else marginalised, twisted and scoffed at — and the reader notices the dissonance, then the likelihood is that they’ll become hostile to the author, or at least to their assumptions, and conclude that the speculative, what if elements are fundamentally flawed by virtue of having been extrapolated from an inaccurate view of reality.

Here’s another, considerably less benign assumption my teenage self made: that white people live in cities and towns, while brown people live in tribal groups in the forest, desert or plains. Not that I’d have phrased it that way if you asked me outright — obviously, I knew people of all nationalities could live in all types of places! But subconsciously, from the culture in which I lived and the tropes I’d absorbed from exposure to other narratives, I’d nonetheless internalised the idea that the type of civilisation I found familiar must always be the work of white people. One brief flash of self-awareness at the age of 14 made me wonder if, just maybe, there was something offensive in my having a lone black character speak in broken English; the thought made me profoundly uncomfortable, and hopefully to my credit, I abandoned that version of the story not longer after. The one that ultimately replaced it, however, while certainly better in some respects — brown people building cities! egads! — was just as racially inept as its predecessors. This time, I wrote about a continent where the indigenous race was dark-skinned, long-lived, innately magical and not-quite-human, and where the human population was descended either from escaped slaves (black) or colonist farmers (white) — and despite having ostensibly created a setting where white-skinned humans were the minority and had arrived last of all, I still managed to have a light-skinned royal family and predominantly white protagonists.

The fact that I had good intentions doesn’t make those early stories any less problematic, and while it’s true that I wasn’t trying to write politically about race, that doesn’t change the fact that I’d internalised enough negative stereotypes that not only had I failed to recognise them as negative, I didn’t even understand they were stereotypes. I had simply assumed that the tropes I’d employed were acceptable, neutral defaults, as inoffensive and apolitical as the classic fantasy usage of elves and dwarves. But our choices always speak to our opinions, whether we mean them to or not. Familiarity is synonymous with neither inoffensiveness nor neutrality, and while the infinite variety of human taste and experience makes it impossible to please everybody, let alone equally, there’s a wealth of difference between causing offence by actively challenging the assumptions of others, and causing offence by failing to challenge your own.

And the thing is, even if you’re aiming for the former option, you won’t always succeed: partly because, as stated, it’s impossible to please everyone, but mostly because we all still need some basic assumptions to work from. A single piece of fiction cannot question the entirety of itself, because then you’d be questioning questions — an infinite recursion without answer or end. But that doesn’t mean there’s no reason to ever challenge assumptions, either; the point is to accept that, all too often, it’s the things we take for granted — the things we neither explain nor question — that say the most about us as writers, political beings, and as people. The argument that stories shouldn’t be judged for anything their authors think is irrelevant therefore strikes me as having fundamentally missed the point of criticism: Creators shouldn’t have a monopoly on interpreting what they’ve made, while the assumptions which underpin a work are just as important as the inventions which make it unique.

To take one example, I’ve written before, in detail, about my issues with default narrative sexism in SFF: instances where fictional worlds and cultures are anchored in sexist social logic for no better reason than that the authors have assumed its existence either to be so fundamental to sentience, or its use as a trope so unremarkable in narrative, that they never considered excluding it. Or, alternatively, their efforts to write an equal society might come burdened with a whole new set of sexist assumptions, the most common one being to masculinise women without feminising men — there’ll be plenty of empowered female soldiers, leaders and spies, but not so many male nurses, teachers and domestics. (A big part of real-world sexism is still to exalt traditionally male pursuits as being objectively desirable for everyone while discrediting female ones as being objectively undesirable for everyone, but particularly for men.)

And then there’s the current, depressing trend in YA discrimiflip novels: stories which all too often base their supposedly egalitarian messages on simplistic, binary notions of discrimination and privilege by taking a mainstream, powerful group (men, the cisgendered, straights, white people, the able-bodied) and turning them into the victims of those their privilege currently discriminates against (women, QUILTBAG people, POC, the differently abled). Ostensibly, this is meant to engender sympathy for the other side among members of privileged groups, but when poorly handled — as, with few notable exceptions, it overwhelmingly seems to be — the egalitarian intention is buried by the surrounding weight of negative assumptions, foremost of which is the idea that there’s anything simple or binary about discrimination to begin with. The most notable recent example of such a discrimiflip novel is arguably Victoria Foyt’s Revealing Eden, where white people are Pearls and black people are Coals, but there are others, too: Laura Preble’s forthcoming Out, where Perpendiculars (straights) are considered abnormal in a world run by Parallels (gays), and Claire Merle’s The Glimpse, which, while not a straight social flip, nonetheless pits Crazies (those with mental illnesses) against Pures (who don’t).

Which brings me, at long last, to the overwhelming number of YA-related arguments in the recent past over issues such as romance, racism, feminism, conduct and reviewing, and what strikes me as being the primary unifying factor in every instance: the presence of a dispute about interpretation versus intention — which is to say, a criticism of the author’s assumptions on the one hand, which cannot help but also be a partial critique of the author themselves, and the assertion that such criticism is unreasonable, irrelevant or unfair. Over and over again, in arguments about the portrayal of romance in YA novels (for instance), certain authors have been accused of presenting as healthy and desirable relationships which critics claim are literally abusive, toxic and dangerous, and regardless of where you might stand when it comes to individual novels, the fact remains that this debate has been stymied in large part by an overwhelming uncertainty as to whether such criticism is valid, and if so, to what extent.

The recent emergence of YA as a mainstream, successful genre and the overwhelming popularity of series like Twilight among both teenage and adult readers has fundamentally altered the concept of YA reviewing — which is to say, has ended its status as a separate kind of reviewing altogether. Prior to the advent of Harry Potter, it seems fair to say that YA novels were reviewed, not as books that anyone might like to read, but as books for children, the crucial difference being that, as children weren’t (and to a certain extent still aren’t) presumed to care about issues like politics, equality, feminism, bias and privilege, pretty much nobody was reviewing YA novels with those aspects in mind, let alone considering that their handling, presence or absence might be a relevant factor in judging the success of a given book. After all, we’ve traditionally maintained different critical standards for stories that are intended purely for entertainment value — action movies, for instance, are still graded wholly differently to serious drama — and prior to J. K. Rowling, what else was YA meant to be for but entertaining children? Certainly, there’s a long history of literary praise for youthfully-oriented issues-based novels, but that’s still a far cry from mainstream cultural analysis, and anything that smacked even slightly of magic or escapism was exempt from scrutiny (until or unless it was old and vaunted enough to be deemed a ‘classic’, of course, in which case scholars were right to treat it with reverence).

But now, in addition to the rise of digital reviewing – which, as I’ve said before, is particularly skewed towards genre novels – YA is being treated seriously. Not only did the success of Twilight prompt a flood of romantically similar titles, all of which have found themselves subject to the same scrutiny vis-a-vis the promotion of stalking and female passivity as the original, but it directly contributed to YA being critiqued for things like whitewashing, straightwashing, cultural appropriation, sexism, racism and homophobia, too — issues which had previously been the critical domain of mainstream literature, if and when they were discussed at all. Which, often enough, they weren’t, literary fiction being possessed of its own, separate-but-related battles with misogyny, classism, genre snobbishness and white male homogeneity. (Suggesting, perhaps, yet another reason why so much political literary criticism has fallen on YA of late: the old establishment still has its barriers up, so that those of us who wish to critique the negative assumptions of writers as manifested in fiction and deemed reflective of society have necessarily had to look elsewhere.) But still, the tension between those who view YA as pure escapism and those who hold it to a greater accountability remains, well, tense — because for every writer of YA who isn’t trying to be political, but whose assumptions about what is necessarily encode their opinions anyway, there’s a flock of readers ready and waiting to dissect their work as a manifestation of culture.

A writer’s personal politics cannot ever be wholly disentangled from what they write; nor should they be, regardless of the intended age of the audience. Though pop cultural analysis has been sneered at in some quarters as an attempt to give trash entertainment a significance far above its station, it can’t be denied that the mainstream is a powerful reflection of our collective cultural subconscious: the assumptions and stereotypes we all quietly learn from childhood, but which many of us never learn to recognise openly, let alone question. Every time we construct a story without any thought as to the assumptions we’ve made that underpin it — assumptions about race, class, gender, sexuality, religion, ableness, privilege, ignorance, bias, identity — we run the risk of replicating the very problems we might otherwise condemn; or at the very least, of being lazy thinkers. The fact that it’s impossible to please everybody shouldn’t make us afraid to challenge ourselves or others; rather, we should try harder to ensure that we’re not alienating people through ignorance. But most importantly of all, we need to accept that no story is told in a vacuum: that the politics, beliefs and assumptions of authors are at least as important to the structure and creation of their narratives as those elements which are purely fictional — and that sometimes, there can be real and significant overlap between the two.