I am lucky, (if you can call it that, as I am fairly sure I can claim some credit for its creation) to spend much of my life surrounded by feminist men. I was raised by one, and have friends and colleagues who are very happy identifying as a (male) feminist. They can deconstruct the patriarchy, discuss oppression and understand intersectionality. They constantly and consistently ‘check their privilege’. And maybe this is why a recent article; ‘20 tools for men to further feminist revolution’ struck such a chord with me. It is written from one male feminist to the rest, pointing out that it is not enough simply just to identify as being feminist. Fighting patriarchy, (whatever your sex or gender) cannot be done apathetically or without actually doing anything.
Spain’s defeat this week in the World Cup sees the World and European champions knocked out and booked onto an early flight home, in the biggest upset of the tournament so far. A team of erstwhile heroes and well-known names like Casillas, Alonso and Torres left the pitch last night looking dejected and hollow after their defeat to Chile. Spanish daily ‘Marca’ ran a headline titled, simply ‘The End’, as Spanish fans around the world come to terms with the fact that their glory days which have lasted since 2008, are over.
I am reminded of France’s early exit from the World Cup in 2002 when they were also world champions, having won the title in Paris only four years previously. Similarly, Italy crashed out early in 2010 after lifting the cup in Germany in 2006. How can heroes become zeroes in such a small amount of time? How can the golden days end so abruptly and cruelly? Perhaps the reason is that having created our idols we are then too unwilling to let go of them and allow a new generation to (try and) fill their shoes. Like a relationship which has run its course, we can’t seem to move on. (more…)
By Iconshock [CC-BY-SA-3.0 (http://creativecommons.org/licenses/by-sa/3.0)], via Wikimedia Commons
Over the past few months, numerous publications have
discussed – and mostly: dismissed – the trend to incorporate so-called trigger warnings into the college classroom and syllabus. Trigger warnings have become a standard practice for articles in feminist blogs and other online media that discuss incidences of violence, sexual assault and that may contain other potentially ‘triggering’ material, with the purpose of giving readers a way to opt-out of exposing themselves to said material. As some college professors have started to incorporate this practice into their classrooms in order to warn students of potentially ‘triggering’ material – and some colleges
have even discussed adopting trigger warning policies – the public reaction has been mostly negative. However, it is my position that most of these commentators have it backward and misunderstand what trigger warnings are about and can do – granted, there are examples of very poorly-done trigger warnings out there that can easily be taken as evidence for some of the critics’ fears – and I believe they can and should have a place in the sociology classroom and that they can actually play a positive and productive pedagogical role.
In working with survivors of human trafficking over the last few weeks, I have had the opportunity to have a number of very personal conversations with women who are in the process of becoming empowered and rebuilding their self-esteem. One topic that continues to emerge in almost every discussion is being respectable. As I have been reflecting on what it means to be respectable in the context of surviving gender violence, I recalled a remarkable text I read a number of years ago and the similarities in understanding respectability among people of different races, ethnicities, classes, and histories. (more…)
Money in the hands of a homeless person. Source: erickabennett.myadventures.org/
“Without money, without income, there is no social existence, no existence at all in fact, material or physical. […] The paradox of capitalist societies is that the economy is the main source of exclusion but that this exclusion not only excludes people from the economy, it excludes or threatens ultimately to exclude them from society itself” Godelier, 1998:2[i]
In today’s society, money is the non-plus-ultra. There is no way around it. You use it every day to buy a morning-coffee, pay for a lunch-deal at M&S and the after-work cocktail with your friends. You can’t live without.
But money’s appearance has changed. In the past century, money has increasingly ‘dematerialised’ and ‘virtualised’[ii] – just think about Bitcoins. Money was a tangible commodity when we still had coins; how wonderful to feel the heaviness of a piece of silver! Already in its paper form, representation and sign became more important.[iii] Now, even this ‘fake materiality’ is lost as money appears more and more with a virtual face.[iv]
["White Ribbon". Source: MesserWoland [Public domain], via Wikimedia Commons]
In response to the horrific murders at UC Santa Barbara two weeks ago, many commentators have pointed out the perpetrator’s connection to so-called Anti-Pickup Artist
online communities and to the misogynist
motivations of the shooting. Whereas the Pick-Up Artist fad has received some media attention and academic study
in the past, the so-called Anti-Pick-Up artist scene has received much less attention – with notable exceptions well worth reading
– and has probably been completely off the radar even for those of us studying gender. Even though the name suggests an oppositional stance on the idea of PickUp artistry, in reality, these Anti-Pick-Up Artists share in the very same gender ideology as those being drawn to Pick-Up Artist message boards and websites. Add in the frustration with the ineffectiveness of the Pick-Up Artists’ tips and strategies, and the Anti-Pick-Up Artist scene reveals itself as promoting an equally – if note more – toxic gender ideology.
In my last posting, I wrote about my concerns as I prepared to travel abroad to volunteer for a NGO in Kathmandu, Nepal. Today, I have settled in and completed three days of my volunteer assignment. In the past few days, I have learned about trafficking in one of the most powerful ways possible, through day-to-day interaction with survivors of the human trafficking trade. (more…)
By krzyboy2o (milkshake anyone? Uploaded by JohnnyMrNinja) [CC-BY-2.0 (http://creativecommons.org/licenses/by/2.0)], via Wikimedia Commons
The ‘sharing economy’ is on the rise and it might just revolutionise the way we buy and sell things. It’s a fascinating new development, which one one hand may be seen as empowering and anti-corporate, or alternatively, as a threat to existing small businesses; a means for deepening existing inequalities of ownership; or something which appears vulnerable to the very corporations it seeks to replace. It’s also known as ‘collaborative consumption’ or the ‘peer-to-peer economy’, but whatever you want to call it, it’s pretty likely that you have already been a consumer or maybe even a ‘provider’ in this emerging marketplace. If like me, you’ve used a car-share website, or rented out a room in a stranger’s house, you’ll know what I’m talking about.
It remains to be seen if a surge in support for the right-wing nationalist UK Independence Party fulfils its mainstream media billing “as a seismic shift in the political landscape”. Voter turnout was low; around 34%, and, ironically, given UKIP’s obsession with Europe’s threat to Britain’s legislative sovereignty, there were few domestic policy issues at stake. UKIP has little meaningful to say about, for example, schools or the health service. Its self-defining agenda is to prevent immigration. (more…)
Nina Conti (www.youtube.com)
Last week I went with a friend of mine to see a performance by comedian and ventriloquist Nina Conti. I really cannot recommend her enough, and as with all her performances I was in stitches. Whilst I could easily fill this post waxing lyrical at her talents, there is (as always) as sociological element to her work. Firstly, elements of her performance demonstrate how displays of emotion have become cultural currency, particularly for women. Secondly, it engenders interesting questions regarding power dynamics in interaction; there is a contradiction between her ‘powerful’ role as leader of the interaction, and the power-less position of being female.