A guy decked out in military garb at a Florida bar got called out by another patron who accused him of pretending to be an infantryman so he could pick up chicks.
In footage shared by Eric Coins, a young man in civilian clothes quizzes a swaggering older man wearing fatigues at a watering hole in Sunrise, near Miami, in the latest alleged case of stolen valor — false claims about time served in the military.
The uniformed man gets aggressive after being asked where he did his boot camp, why his uniform doesn’t have a name badge and whether he has a Geneva Conventions Identification Card in the profanity-laced video.
Here’s the video. (WARNING: Strong language)
Normally these loser-fakes are called out by real veterans. In this case, Mr. Coins, the one who confronted the loser-fake, was never in the military. He nevertheless displays solid basic knowledge about the kinds of questions a real veteran would be able to answer in a few nanoseconds.
I admire Mr. Coins’s courage here, but he probably put himself in more danger than was necessary. As you can see in the video, the loser-fake looks genuinely ready for violence, and Coins has to back away to prevent an actual fight. The loser-fake at several points invades Coins’s personal space and uses threatening language. I am not a legal expert and am not giving advice, but the average reasonable person could consider that a genuine threat and might opt for a pre-emptive strike. Adrenaline does all sort of nasty things to you.
If, on any day of the week, you type “stolen valor” into a search engine, the Internet will reward you handsomely with the newest tranche of American losers pretending to be military veterans. When I first became interested in this topic, sometime last year, I was utterly amazed at how common this fakery is. It seems to happen all the time, all over, every day.
One of the latest stolen valor cases comes out of Florida and involves a panhandler—trying to get money from people is a common theme among loser-fakes—trying to pass himself off as a soldier. In most stolen valor videos, the phony is confronted and outed by a real veteran, who can always spot fakes by, among other things, how incorrectly they wear their uniforms. Here we go:
Consider what kind of person would pretend to be a military veteran. The loser-fakes know that military service affords real veterans a certain amount of respect and social status. The loser-fakes wish to replicate that status in their own, necessarily empty lives, so they pretend to be veterans. Now, the average functioning human being would not be able to do this, since the guilt of knowing you’re a fake would negate any pleasure derived from being thanked for your service. The loser-fakes are rather untroubled by this.
Jewish women are fierce. We carry many arrows in our quiver including love for life, command of the situation, determined opinions, and freedom of expression. We are not lithe and unfettered. We do not “go with the flow.” We don’t wait until we are on our deathbeds to express our emotions, resolve hurt feelings, or pursue our passions.
Ultra-Orthodox men pray thanks to God that they were not created a woman. This is only because they don’t have ovaries enough to take on our mantle.We are mothers, daughters, sisters, wives, prophetesses, administrators, investors, and the greatest security blanket men will ever know. But perhaps what shocks these religious men the most is that we regret none of it. This is why they need to hide behind sheets to protect themselves from their own animal lust for us, that is precisely how powerful we are.
Thank God we are women; someone has to be in charge of this mess. And that is precisely why we are the objects of fear and scorn. Because what you cannot control, you try to contain and what you cannot contain you either love or hate with reckless abandon.
Hence, Jewish women are constantly the brunt of jokes in the entertainment world. Whether it’s yet another good Jewish boy succumbing to shiksappeal or Lena Dunham berating her Jewish boyfriend’s mother, Hebrew women just can’t win. Our intellect becomes neurosis, our love becomes smothering, our agility becomes goofiness, our sexiness our comedy. In Freudian terms we are the mother from which no man can escape. In pop culture terms we’re the JAP, Jewish American Princess, to whom guilty Jewish men are obligated to commit in misery forever. When God commanded circumcision we’re the ones who didn’t stand in the way and now we’re doomed to forever pay the price for our holy allegiance.
…he comes from a culture in which mothers focus every ounce of their attention on their offspring and don’t acknowledge their own need for independence as women. They are sucked dry by their children, who ultimately leave them as soon as they find suitable mates. …As a result of this dynamic, he expects to be waited on hand and foot by the women in his life, and anything less than that makes him whiny and distant.
She offers the asinine complaint of feminism, the pagan belief that a woman cannot ever be truly independent because she is umbilically tethered to fostering life. It is a bizarre notion, one that makes no sense if we’re talking power and authority. A child cannot survive without its mother. Said mother not only nurtures and carries life within her body, she is the primary influence on that child from the moment they are born until the day they die. For better or worse, a mother’s relationship with her child has the greatest impact on their social, emotional and character development. Dunham acknowledges this concept in the negative only because she rejects her own womb as a burden instead of the greatest source of a woman’s power on earth.
Statistically Jewish women enjoyhaving children. Stereotypically, we have lovingly been dubbed “smothers.” Weaklings like Dunham who reject their womb power find humor in these stereotypes because their own egos are a poor substitute for the authority intrinsic to motherhood. They must constantly jab under the guise of humor in order to recharge their power source. Real women thrive on building up the ones they love. Lost women who have surrendered their biological power to political leadership are left seeking to offend. In the end, it is their only reward.
So if you ever wonder why feminists are stereotyped as bitter hags, look no further than the angst-ridden humor of Lena Dunham, feminism’s pop goddess who has sacrificed her wedding on the altar of gay marriage, her womb on the altar of Planned Parenthood. She has not chosen life, therefore death becomes her.
Tuesday, March 24th, 2015 - by Susan L.M. Goldberg
You have to admit the retro stylings of YouTube star Meghan Trainor make for some catchy little tunes. But in her latest video, Dear Future Husband, the siren dons pinup-wear while scrubbing the floor of a 50′s kitchen and warning her husband he’d better compliment her every day and buy her jewelry. Contemporary feminists are in an uproar over the classic imagery, but does Trainor have a better grip on the inherent power of her sexuality than the teenage girls who feel the need to buy “butt-enhancing jeans” at JCPenney?
The national department store catalog includes:
The “YMI Wanna Betta Butt Skinny Jeggings” boasts: “With a slight lift and shift and contouring seams, our wanna betta butt skinny jeggings hug you in just the right places to give you a firmer, more flattering look.”
Penney’s isn’t alone. Several online stores including Modaxpress, Hourglass Angel, and even Amazon offer butt enhancing denim to a teenage crowd. Where’s the feminist outrage over a wardrobe enhancement specifically targeted to those vulnerable teen girls suffering all those dreaded body-image issues? Perhaps they’re too busy in Trainor’s kitchen arguing over who gets to make the pie.
Every now and then, if you can forget about the catastrophic damage that radical feminism has inflicted upon women across the world, it’s nice to just take a step back and laugh uproariously at the whole imbecilic thing. No, seriously: it really is just one hilarious absurdity after another.
That is, if you ignore the fact that feminists have fought spiritedly against the development of anti-rape technology, encouraged women to degrade themselves physically and emotionally at every possible opportunity, and relentlessly houndedany woman who dares to disagree with radical dogma. Let’s put all that aside for a minute and enjoy the incessant torrent of hostility and illogic that is radical feminism’s latest contribution to world discourse.
I’m talking about the recent “study” conducted at Northeastern University by Judith Hall and Jin Goh, which claims to prove that men who exhibit chivalrous behavior are probably “benevolent sexists.” “Benevolent sexism is like a wolf in sheep’s clothing that perpetuates support for gender inequality among women,” explains Hall. In other words, if a man holds the door for you or picks up the tab on your first date, watch out!! You can be certain he’s secretly plotting all the while to perpetuate the patriarchy and enslave you in domestic bliss. He might even tell you he thinks you look nice in that dress! The nerve!
Here’s how the study worked (and oh, man, this really is rich). Men were given a survey designed to detect signs of “hostile sexism” and “benevolent sexism.” As a public service for the general edification of our readership, I’ll print some warning signs of hostile sexism here. Hostile sexists “love topless calendars.” They “leave the housework to their wives.” And horror of horrors, they even “ban women from sports clubs”! That’s right, these slack-jawed toads actually enjoy looking at women’s breasts! They have the gall to conduct their home lives in a manner of their choosing agreed upon between them and their spouses! And they hate women so much, they don’t even want to be forced to beat them at basketball or wrestle them to the ground! Perhaps worst of all, these reprehensibly hostile sexists “say most women interpret innocent remarks as sexism.” Where on earth did they get that idea?!
But even more insidious are the “benevolent sexists.” These brainwashed sociopaths probably don’t even know they’re sexists — that’s how steeped in sin they are. Benevolent sexists are those who “hold doors open for women,” “call women ‘love’ or ‘dear,’” and “offer women their jacket if they look cold.” That’s right, there are actually some neanderthals out there who are so mired in patriarchal slime that they not only exhibit a healthy sexual response towards women, but even treat women respectfully and address them with terms of endearment. Truly, there is no justice in this world.
So, the intellectual giants at Northeastern kicked off their genius undertaking by classifying the entire gamut of normal male behavior and sexuality as sexism. Hall and Goh based their definitions on a paper that literally lists “heterosexuality” as one cause of sexism. The study then showed that “benevolent sexists” were guilty of such abhorrent behavior as smiling often, waiting patiently, and behaving warmly. Naturally, the conclusion drawn was that men who smile at women, extend patience towards them, and treat them kindly are probably also sexist.
Let’s just review, for our own entertainment, what the study actually proved. First, it defined kindly behavior towards women as sexist. It then used this definition to prove that men who admitted to behaving kindly towards women were sexist. QED, the study affirmed, kind men are more likely to be sexist.
Here, in other words, is the logic of this study, conducted at a major research institution in the United States of America which receives hundreds of millions of dollars in tuition from promising high school graduates each year:
Nice men are sexist, and therefore nice men are sexist.
Do you hear that? It’s the sound of my manic and giddy laughter as I choke back the tears I’m trying not to cry for the lost dignity of American academia.
Let us be clear for just one moment. Academic authority comes with a responsibility to tell the truth. Engineering a study that characterizes the male sexual response as filthy and violent from the word go is therefore a drastically irresponsible thing to do. It encourages boys and men to react to their own psyches with self-loathing and shame. The reassuringly erudite tone in which this study publishes its laughable “findings” only makes them more deceitful and damaging.
Let’s also not forget that this is a fallen world in which women are quite genuinely vulnerable to unconscionable oppression and unspeakable violence. Around the world, women are raped, mutilated, and treated like property. Western chivalry is one of the few cultural systems ever, in history, to make principles of respect and gentility towards women an expected commonplace of male behavior. Things like holding open doors and picking up the bill are the product of a centuries-long effort to condemn and prevent the mistreatment of women wholesale. Trying to dismantle that system in the process of fighting an imaginary wage gap is as insane as it will eventually be disastrous.
But hey, if we discount those facts for a second, the whole thing is really, really funny. I mean, it takes a special kind of idiocy to try to obliterate the civilization that allowed you to conduct your asinine studies in the first place. If you see Dr. Hall around, go ahead and thank her from me for adding a little bit of comic relief to this farcical horror show known as progressivism. But whatever you do, don’t hold the door open for her. You sexist pig.
Whether it be in the boardroom or on the hunting ground, male competition can cause a sudden spike in testosterone levels.
Now a new study has found a link between testosterone and the caring side of men when they return home from the ‘hunt’.
The study revealed that the higher a man’s testosterone has risen during the day, the more the ‘love hormone’ oxytocin he tends to produce on his arrival home.
The researchers also found that the increase in oxytocin was greater for those men who were absent longer
The study was based on Tsimane people, who are an indigenous population of forager-farmers and hunters who live in the lowlands of Bolivia’s Amazon basin.
Researchers tracked the Tsimane people, an indigenous population of foragers and farmers in the lowlands of Bolivia’s Amazon basin, and found that male testosterone levels spiked during a day of hunting. Men who had large testosterone spikes during the day experienced corresponding increases in oxytocin, a hormone thought to promote intimacy and romantic feelings in relationships and to increase empathy and trust. Scientists also think the hormone is an important factor in monogamous pair bonding.
For decades, feminists (and their self-loathing male accomplices) have been trying to browbeat men into acting more like women under the premise — false as it turns out — that emasculated men would be better partners and we could finally achieve societal Utopia (or something). Men have been told that if they could only free themselves from the wicked effects of testosterone, all would be well in the world (and the women would finally stop being mad at them all the time).
As it turns out, the science wasn’t settled on this and it looks like we’ve been going about it all wrong. It seems that pistols — not Pinterest — are the path to a happy relationship.
Thursday, March 19th, 2015 - by Susan L.M. Goldberg
A&E’s “docuseries” Married at First Sight had its second season premiere last night. The theory: arranged marriage cultures have a radically lower divorce rate than non-arranged marriage cultures. Therefore, a group of four experts (a psychologist, a sexologist, a sociologist and a spiritual advisor) conduct thorough testing to match up couples who will literally meet each other at the altar.
The UK Daily Mail has concluded that even nice guys are evil, publishing research conducted by a series of Boston academics who have discovered a new misogyny dubbed “benevolent sexism”:
If you’re the sort of gentleman who holds the door open for a lady – or the sort of woman who expects him to – then be warned.
Such acts of chivalry may actually be ‘benevolent sexism’ in disguise, according to researchers.
Experts say this type of sexism is harder to spot than the ‘hostile sexism’ we are more familiar with – because it often masquerades as gallantry. It is typified by paternal and protective behaviour, from encouraging smiles to holding doors open.
US researchers argue that while women may enjoy being showered with attention, benevolent sexism is ‘insidious’ and men who are guilty of it see women as incompetent beings who require their ‘cherished protection’.
Professor Judith Hall, of Northeastern University in Boston, said: ‘Benevolent sexism is like a wolf in sheep’s clothing that perpetuates support for gender inequality among women.
‘These supposed gestures of good faith may entice women to accept the status quo in society because sexism literally looks welcoming, appealing and harmless.’
Other telltale signs of benevolent sexism include frequent smiling as well as the ability to engage in warm, friendly chit-chat.
Tuesday, March 10th, 2015 - by Susan L.M. Goldberg
Wayne Goss is a 37-year old makeup artist with 15 years of experience and nearly a million YouTube followers. Lately he’s been receiving a lot of requests from female clients to make them up drag queen style, in large part due to the popularity of the drag queen look on television and social media. As Goss illustrates, drag queens use makeup to create the feminine look already inherent in female faces. Essentially, he’s been asked to mask natural femininity with a false face, leading him to question how we interpret the female look and concepts of natural female beauty.
What have shows like RuPaul’s Drag Race done to redefine the feminine mystique? How has gender feminismcontributed to a world where being feminine ironically means wearing a man-made mask?
Thursday, March 5th, 2015 - by Susan L.M. Goldberg
There’s a subset of Jewish culture that has so much money to blow on their kids that celebrations like Bar Mitzvahs turn into outrageous, television-worthy affairs. If you want the full story in the form of a cute, thoughtful comedy, check out Keeping Up with the Steins. If you want to skip straight to the awkward horror of the real-life version, watch the video above, posted by the UK Jewish News with the one line comment:
Usually, we’d write something here, but we are a little speechless.
Wednesday, March 4th, 2015 - by Susan L.M. Goldberg
Don’t let the appearance of Rainn Wilson fool you. Everett Backstrom is no Dwight Schrute, nor is Backstrom yet another take on the Sherlock trend. This smart, funny detective series walks into dark territory to examine the human desire to look toward the light. It goes against formula and against the grain manipulating authority and questioning politically correct cultural norms in pursuit of truth, justice and, even more intriguingly, redemption from evil. Here are 7 reasons why Backstrom is trendsetting, essential counter-culture conservative television that demands a place on the air.
Submitted again for consideration, Adam Carolla, born as his very cohort, Generation X, was beginning in 1964.
Joining him in this chapter is writer Chuck Palahniuk, born in 1962, another prominent Gen X cultural figure.
Consider now, as the swath of humanity that followed the boomers reaches full majority, in fullest possession of its powers, how variant Carolla/Palahniuk countercultures confront what we see on the horizon. How will the legacy of Generation X be written from this point forward?
How will a generation’s power-players and cultural icons impact, for example, policymaking on healthcare, strategies for dealing with the radical Islamist threat, and the social landscape that the millennials following them will inherit?
In September 2013, PJ Lifestyle editor David Swindle, riffing on Strauss and Howe’s Millennials Rising: The Next Great Generation, laid out his self-described “oddball” take on generational theory. Swindle argues for more detailed time-frame specifications in generations, recommending five year break-downs in place of the usual twenty — “boomer-leaning Gen-X-ers,” “Millennial-Gen-X blends,” “Gen-X-leaning Boomers,” “Millennial-leaning Gen-Xers” and so forth.
However you want to slice and dice the decades — for the sake of this discussion, Carolla and Palahniuk are instructive examples of the reactions, rebellions, and disillusionments of a generation shaded by oblique pathos.
On the earliest cusp of X, Carolla is part of the generation that inherited a choice between three ideological frameworks: progressivism, reactionary traditionalism, and unaffiliated rebelliousness.
Palahniuk predates the official kick-off of X, but is arguably too young for the boom. He served as a transitory figure, a harbinger of Gen X‘s devastatingly critical, tribal quest for definition.
Adam Carolla and Chuck Palahniuk, an unlikely duo but for their Gen-X lineage, hold claim to tributary subcultures that were natural responses to the boomer counterculture that rejected button-down corporatism and neo-Victorian social mores.
Where Palahniuk twists culture to his visionary fictional ends, Carolla goes hammer and tong to make sense of it.
My first adult experience with Gen X came primarily from two sources. First, when I met younger parents from across the socieo-economic spectrum in my children’s schools. Second, when I hired or began to compete with young guys coming up in the paint-contracting trade.
Something I noticed about both cohorts right off: Gen-X cynicism on the subject of national pride, a rejection of the reflexive patriotism that I had been inculcated with since birth.
We said the Pledge of Allegiance, with God and without irony, every morning at Hillview Crest Elementary School in Hayward, California. This ritual recitation was not yet under assault when Carolla and Palahniuk were schoolchildren in the late sixties and early seventies, but criticism of the Pledge on grounds of church/state separation was coming.
Another noticeable difference I discerned between my fellow boomer kids and many in the generation supplanting mine was a devolved sense of the wisdom and integrity of the elders. Though we’d rebelled against parental and societal units, they were intact units for most of us, and thus recipient of residual respect.
X was rebelling against the failure of the units. Who can blame them for skepticism about narratives handed down in the midst of social transformation?
Another striking thing about the Gen-X parents with millennial children: they were having fewer kids. At least in my neck of the woods—white suburbia around Portland, OR. Gone were the large families I remembered from the grade schools of my youth, with three, four, and even five children. There were lots of single moms in the mix, many with only one child.
Even as Gen-X emerged from the flatlands of generational history, predecessors found the crop coming up to be at a vague, not-immediately-readable disadvantage. There was the sense that despite the boomer legacy of conformity as fifties children and upheaval as sixties teens, somehow the squarely situated boomer-kids had it better than their children.
Palahniuk summed things up in Fight Club, when antagonist (if the term even applies here) Tyler Durden says,
Our Generation has had no Great war, no Great Depression. Our war is spiritual. Our depression is our lives.
Though Palahniuk’s theme of alienation and purposelessness can be extrapolated universally, Durden’s morose dictum is understood to most apply to the generation stuck between the boomers’ long fade and the heel-snapping millennials.
The Greatest Generation had Pearl, the boomers had JFK. September 11, 2001, belongs to all of us, but history bequeaths it to the millennials.
Applied mythos for Gen X doesn’t focus on any history-making date.
Their crisis moment is like Palahniuk’s depression, which moves from functioning to acute. They came from broken homes, the first, true Children of Divorce.
Tyler Durden again, “a generation raised by women.”
Divorce and the ascendancy of feminist theory combined toxically in the era’s primordial soup; norms which boomers only dipped their toes into, Gen-Xers became immersed.
As we move towards a near future as threatening as any that contemporary observers have seen, what is the result of the experiment?
Irony in Carolla’s generation has always aspired to an intellectual gravitas out of proportion to its value as an assessment mode for the human condition. Humor, in the hands of either Carolla or Palahniuk, is internally targeted, at an irremediable state of disenchantment, a diaspora of disillusionment bred by failing social institutions into their very bones.
Though boomers were concurrent in history with social upheaval and the erosion of traditionalism, such counter-ideology had not yet become ingrained into the culture. Boomer kids with positive associations to traditionalist America benefitted from a durable connection, which proved decisive for many with the Reagan Renewal.
But too many Gen X progeny approaching adolescence and young adulthood in 1980 missed the Gipper’s wave. Raised by culturally progressive parents and academic liberals, they flocked underneath the nanny state’s skirts.
Palahniuk’s associations to visceral fear–violence versus ennui, terminal support groupiedom, soap-rendering from fat, corporatism as the ultimate evil–are different from what boomer kids feared in their gut.
Nobody at Hillview Crest Elementary School got divorced. Parents stayed together, for the kids, and we liked it. Crawling under elementary school desks and lore about Khrushchev’s hammering shoe sat heavily in our stomachs. Boomer kids inherited the potential for being incinerated thirty minutes after war broke out.
Carolla and Palahniuk were born into that, but the possibility of death from above peaked with the Cuban Missile Crisis in 1962. Threats from within domestic body-politic were coming home to roost. Gen X could still be atomized by the Russians, but were more imperatively left with the fallout created by existential threats to the pillars of society: marriage, faith, the social contract, industry, and national sovereignty.
There is no generational exactitude. Generations flow; there are overlaps, demographic choke points, trail scouts, and cave fighters. The decimations of disease and war skew the transitions. But there comes a point in life when a person realizes that generational culture has overtaken them.
Songs that boomers lauded as visionary Gen-X anthems are now twenty years old.
Owen Jones opines in the UK Guardian that women are “taken less seriously than men” and, as a result, the “pandemic of violence against women will continue.” Coming on the heels of the famed Arquette faux pas at the Oscars, his essay easily reads as more of the same old “War on Women” schtick, and to a great extent it is. However, his opening argument is worth noting for what it does say and for what Jones does not. Somehow, like most contemporary feminists with a platform, he manages to acknowledge the grotesque abuses of women living in Islamic cultures while completely refusing to point out that radicalized Islam is the number one serious threat to women across the globe.
Jones begins by recounting the story of Özgecan Aslan a 20-year-old Turkish college student who was tortured, raped and murdered, her body then burned as evidence, by a bus driver.
Across Twitter, Turkish women have responded by sharing their experiences of harassment, objectification and abuse. But something else happened: men took to the streets wearing miniskirts, protesting at male violence against women and at those who excuse it or play it down. Before assessing how men can best speak out in support of women, it’s worth looking at the scale of gender oppression. The statistics reveal what looks like a campaign of terror. According to the World Health Organisation, over a third of women globally have suffered violence from a partner or sexual violence from another man. The UN estimates that about 133 million girls and women have suffered female genital mutilation, and believes that nearly all of the 4.5 million people “forced into sexual exploitation” are girls and women.
He stops there, short of pointing out that the WHO statistics cited clearly show that the greatest threat of violence against women exists in primarily Islamic countries. While he mentions female genital mutilation, he again neglects to tie in the fact that FGM is most commonly practiced in Muslim countries and among extremist Islamic cultures.
Jones bases his argument in a story of a Muslim girl tortured and murdered by a man in a Muslim country that is growing more religious by the day, only to devolve into the same demeaning politically correct tropes of contemporary gender feminism. He finds it ironic that men dare to call themselves feminists and decides “…men will only stop killing, raping, injuring and oppressing women if they change.” Change what? Their gender? For Jones, as it is for so many other feminist activists, it is easier to just throw a blanket of blame onto men than to confront the source of evil that exacts a real “campaign of terror” against women: radical Islam.
What’s worse, Jones doesn’t hesitate to make his case for women all about gay men. In yet another ironic twist, after accusing men of co-opting the feminist movement for their own egotistical needs, he uses gender feminist theory to defend a tangent on gay rights:
And while men are not oppressed by men’s oppression of women, some are certainly damaged by it. Gay men are a striking example: we are deemed to be too much like women. But some straight men suffer because of an aggressive form of masculinity too. The boundaries of how a man is supposed to behave are aggressively policed by both sexism and its cousin, homophobia. Men who do not conform to this stereotype – by talking about their feelings, failing to objectify women, not punching other men enough – risk being abused as unmanly. “Stop being such a woman,” or “Stop being such a poof.” Not only does that leave many men struggling with mental distress, unable to talk about their feelings; it also is one major reason that suicide is the biggest killer of men under 50.
If gender stereotypes are a cause of male suicide, they only have gender feminists to blame. Wait – wasn’t this supposed to be an argument in favor of feminism and the female voice?
Last week social media jumped on the story of a woman who supposedly decided to have a late-term abortion specifically because she found out she was having a boy. Based on a near-anonymous comment posted on an Internet forum, the story is highly questionable at best. Nevertheless, both pro- and anti-abortion advocates pounced on the missive. The dialogue generated took on a life of its own, inspiring the following comment from feminist site Jezebel:
“The virality of this story is sort of a nice reminder about confirmation bias: when something fits our preferred narrative just a little too snugly, it’s probably time for skepticism,” wrote Jezebel’s Anna Merlan.
How, exactly, does gendercide “fit our narrative” in the West, especially in relation to boys?
Wednesday, February 11th, 2015 - by Susan L.M. Goldberg
This year you could spend your Valentine’s Day in a theater full of middle-aged women oozing over a hot-bodied twenty-something whipping his blindfolded secretary to the point of striking blood in the name of “love.” Daytime televisionloves to play up to the Soccer Mom demographic (a title first dubbed to describe Clinton fans, ironically) seeking fantasy fulfillment in the form of sexual fiction. It was corny enough when shirtless Fabios graced the covers. Now that the most popular sex trilogy focuses on a woman who willingly allows herself to be sexually abused, is pop culture humoring those bored housewives too much?
While the majority of Fifty Shades fans are typical middle-aged marrieds dissatisfied with their partners (or even themselves), anywhere from 5-25% of Americans “show affinity” for BDSM (Bondage/Domination-Discipline/Sadism/Masochism) in the bedroom. On an issue that poses a particular sexual threat to women, feminists are split 50-50 between being against sexual abuse and for a narcissistic “if it feels good, do it” sexual ethos. Hence, a pervert who trolls Fanfiction.net (the original home of Hobbit-inspired Elvish/Dwarf porn) can turn her twisted sexual fantasies into an overnight sensation. After all, it’s all about love in the end. Or is it?
I was in LA last month and stopped by the PJTV studios to do a roundtable discussion on Millennial men and marriage:
Dr. Helen Smith, author of Men on Strike discusses the state of the young American male with PJTV’s Andrew Klavan, Bill Whittle and Matt Orr. Are men shunning marriage because of the economy, or do they have alternatives to marriage, like porn and easy sex? Could it be that women simply giving-up on the hopes of having a relationship with the current pool of men in America? Hear the answers.
Or maybe American men have given up hope on the current pool of women in America: as one of the panelists notes, “Dating is a pain in the ass.” Here is our discussion:
Thursday, February 5th, 2015 - by Susan L.M. Goldberg
Self-dubbed “meninists” have gone on defense after a Superbowl commercial inspired women to proclaim to the world the power of being #LikeAGirl. Ironically, the sexism inherent in their response pales in comparison to the gender bias expressed in defense of the commercial. Once again, gender feminists out themselves as a group bent on erasing gender, specifically female gender, from American culture. The problem is that they are so bloody brainwashed in indoctrination that they don’t even realize they’re doing it.
In an attempt to defend the pride a woman should take in acting #LikeAGirl, gender feminists only manage to uphold the notion that women are weak and oppressed and need public approval in order to be “empowered.” Moreover, in order to gain that much sought-after public approval, women must take on androgynous appearances, hobbies or careers that require them to leave their femininity at home under lock and key.
Assemble a roomful of feminists to discuss the situation of women on university campuses, and what do you get? A case study in self-righteousness and intellectual hollowness.
Such was the scene at Dalhousie University’s recent panel in Halifax, Nova Scotia, in which seven feminist activists outlined the steps necessary to overcome rampant campus misogyny. One of the ideas put forward “several times” and greeted with applause, according to a report on the proceedings, was that university policy should mandate female priority in all classroom discussions.
The panel was organized in the wake of the suspension of 13 dentistry students over a scandal involving tasteless Facebook posts. These included a poster promoting the use of chloroform as a form of seduction, fantasies about violent sexuality, and a joke about how penises are helpful to women.
As has now become standard practice at North American universities, the actions of these few male students, which seem to have had absolutely no relation to any real-world violence, were eagerly trumpeted as evidence of campus-wide gendered discrimination.
What discrimination? Women are now vastly in the majority at universities all across the continent, outnumbering their male peers at a ratio of 2–1. In some disciplines, there are virtually no men left. In those where women remain in a minority, such as engineering, aggressive affirmative action programs are underway to attract them. There are likely a variety of reasons for the notable decline in male participation, but it is probable that awareness of the preference for females and a disinclination to experience both the subtle and not-so-subtle anti-male bias of these academic environments are having their unsurprising impact.
If there ever was a time in the past half-century when institutional sexism discouraged women from pursuing higher education, it is emphatically not now. A myriad of programs and special scholarships and bursaries exists to support women’s post-secondary endeavors. Whole departments devote themselves to the study of women, and most departments offer special courses on women’s history, women’s cultural production, women’s participation in war, women’s spirituality, and so on. Feminism has so pervaded the academy that every subject, at least in the humanities and social sciences, now emphasizes—even prioritizes—women’s concerns, theories, and perspectives. The vast majority of instructors in these disciplines teach from a feminist perspective; only a tiny minority would dare to teach as anti-feminists, and any disparaging classroom remarks about women would bring swift censure. Disparaging remarks about men, in contrast, are commonplace and acceptable.
So why the panel on misogyny in academia? It’s a big leap to see the sexual fantasies of a few dentistry students—swiftly and harshly punished by the university administration—as evidence of any widespread campus culture other than, perhaps, the normal sexual preoccupations of healthy young men. But feminists do not make political gains by being tolerant or reasonable. From the moment the Facebook fiasco became public, they went into full-blown rape crisis mode, insisting that emergency measures were needed to combat the stigmatizing and silencing of women.
That’s how we come to a professor’s suggestion in all seriousness that first-place in classroom discussion be reserved for women by administrative fiat. The professor who put forward the recommendation, Judy Haiven of the Sobey School of Business at St. Mary’s University, already prioritizes women’s voices as an unofficial classroom practice, and she thinks it should be extended to all. Why? Because despite all the apparent gains women have made, they are still hesitant to speak. And that must be because of the insidious social conditioning and overt sexism that tell them their opinions are unworthy.
One would think that someone like Professor Haiven, with her prestigious, well-paid job as professor of business management, who in herself seems evidence that women are not held back from academic advancement, would be reassuring women that success is possible for those with brains and dedication. Not so. Despite the fact that women now outnumber men in post-secondary achievement, Professor Haiven persists in seeing disadvantage: women are “taking a back seat” and not “taking a more active role [ …] in running things,” she laments. Jacqueline Skiptunis, the vice-president academic of the Student Union at Dal, has taken an “active role” in student government but agrees that much more is needed to promote women’s well being. She has at times felt hesitant to speak, and “when she did speak up, her statements were often questioned, and believed only when a man agreed with her.”
There you go. Incontrovertible evidence of pervasive contempt for women in the halls of academe. What is so helpful about feminist theory is the penetrating insight it provides into human realities that might otherwise seem less than clear. Might it not have been that the “questioning” Skiptunis experienced was evidence of her colleagues’ unbiased respect for truth and their belief in her integrity and tough-mindedness? Might the fact that at least some men agreed with her show that men valued her opinions and contributions? Perhaps her sense of hesitation was coloured by general insecurity rather than by any actual bias against her? Perhaps men also feel insecure about their verbal contributions to discussion?
Nonsense. Women know what their experiences mean, and feminist orthodoxy dictates that they be believed.
But some of the (risible) complexities of that orthodoxy were also made evident by the discussion following Haiven’s suggestion to privilege female voices. Judy Ashburn, a transgender outreach coordinator for Halifax’s sexual resource center, one-upped Professor Haiven by suggesting that black women should speak first. Feminism has “come a long way” since its early days, you see, moving to ever finer calibrations of victimhood according to the theory of “intersectionality.” Sure, (white) women are disadvantaged in relation to (white) men, but they have race privilege in relation to black or brown women—and thus racialized women must have priority. But it’s more complicated than that. Heterosexual women of color are privileged over their womyn-loving fellow warriors, so lesbians of color must speak before heterosexual women of color (where white lesbians fit in the hierarchy has been much disputed though never absolutely determined; perhaps they may alternate in preference with racialized straight women). And what about racialized women with disabilities? To the head of the line.
In our present climate, of course, Muslim women can claim far more damaging and virulent discrimination than even disabled black lesbians with mood disorders, so their position trumps all others, especially if they wear the niqab or burqa. (In fact, a case might be made that merely speaking first is not enough for these victims of Islamophobia and that discussion be given over to them exclusively.)
Professor Haiven may be surprised to discover that, far from reaping their due reward for centuries of oppression, white women under the logic of her theory may not be allotted much classroom time at all, and may even have to spend most of it apologizing for unearned privilege.
Two jaundiced thoughts present themselves at this juncture, prompted by my own experience of feminism and classroom gender dynamics. The first is that, under the cookie-cutter dogma of feminist ideology, it isn’t really necessary, or even desirable, for all to have their (predictable) say. Feminism is so certain of the uniform meaning of women’s experience—all of it neatly and ineluctably determined by identity categories—that all that is needed is one representative woman to speak for each specified group to guarantee feminist coherence and equitable coverage.
The second jaundiced thought is that many women remain silent for good reason. Having been nurtured and cossetted and praised all their lives, protected from the criticism or questions Skiptunis found offensive, given good grades and special scholarships to help them into university, told that all opposition was a form of misogyny to be outlawed or at least ignored, they may never have developed the determination, resilience, or independence of thought necessary to have meaningful contributions to make to complex class discussions. Given their moment to orate, they may well reveal, as teachers sometimes discover, that they have nothing of value to say. And in this, their vociferous betters have led the way.
Thursday, January 22nd, 2015 - by Susan L.M. Goldberg
Arthur Chu wrote a wandering epithet over at Salon on “bitter nerd” Scott Aaronson’s rant against feminism. Aaronson’s complaints as detailed in Chu’s piece are far from new. As a graduate teaching assistant I had many male students (rather nerdy types) walk out of film theory classes declaring they were “horrible people” and “secret rapists” because they were born male. In the wake of the campus rapelies of 2014, who can blame these guys for believing feminism is conducting its own War Against Men:
This is not a debate about gender roles. It is not about economics or the esoterica of hateful radicals in an ivory tower. This is a war, an ideological campaign to smear all men as moral monsters. It is not a war against “patriarchy” or some imagined evil rich guy. This is a war on men as such – of all races and social classes. It is a war against your brothers, sons, fathers, friends and relatives. And right now, the bad guys and girls are winning.
“…[H]ow could [Aaronson] be targeted by books written by second-wave feminists when he was a toddler?” Chu asks incredulously. Camille Paglia answers Chu in her book Vamps and Tramps, and most recently in her Time magazine piece on the overblown campus rape epidemic. Second-wave feminists believe themselves to be superior human beings through a pseudo-science that negates biology, psychology and religion in favor of a sterile view of the world as a grand social order which must be maintained and controlled through Marxist politics. To put it rather simply, the second wave threw out biology and psychology and mocked God, making a target of every man like Scott who reads feminist literature only to walk away convinced that he’s an inherent rapist because he was born male. As Paglia explains:
The horrors and atrocities of history have been edited out of primary and secondary education except where they can be blamed on racism, sexism, and imperialism — toxins embedded in oppressive outside structures that must be smashed and remade. But the real problem resides in human nature, which religion as well as great art sees as eternally torn by a war between the forces of darkness and light.
Paglia details that Marxist feminists “…simplistically project outward onto a mythical ‘patriarchy’ their own inner conflicts and moral ambiguities.” Men have no such external myth on which to blame what Chu calls “internal demons” which is why for men these moral struggles are easily chalked off as “slippery things.” Chu writes
I do know that what could help women… is to find the guys who are doing bad things to her and stop those guys from doing that. That’s why feminism is more focused on women’s issues than men’s, because women’s issues are the things happening out in the world where we can do something about them.
This absurdity is an outgrowth of the second wave’s politicization of male rape. Female rape, highly eroticized in the ’70s, was legitimized by the feminist movement as sexual fantasy only to become an illicit crime when acted out by a male counterpart. Paglia notes, “…the illicit is always highly charged,” which is why the issue of campus rape has become the most highly charged issue of feminism today. This also explains why rape has become the source for such incredible moral ambiguity and why men, the mythical figures onto which the moral ambiguities of the female sex are projected, are increasingly blamed for women’s bad sexual decision-making.
The story of Molly Morris and Corey Mock is nothing new to the campus rape scene. Having met on Tinder, a social media app designed to fulfill hook-up scenarios, Mock pursued classmate Morris, who played hard to get until agreeing to a breakfast date. Morris took Mock up on his invitation to a party, but wound up not arriving until 2 a.m., only to find a bunch of male wrestlers with few female faces in the crowd. Partaking in plenty of booze, Morris implies she was drugged and woke up the next day naked in bed with Mock. She decided not to go to the police because “she was not emotionally ready to enter a criminal justice system that would scrutinize her life and choices.”
Her’s is a pathetic excuse that permits the consequences of her bad decision-making to be projected onto the mythical patriarchy represented by Mock and the criminal justice system. When Morris finally did approach their university’s administration Mock was found innocent, then guilty, then granted a stay and finally expelled from the school in what amounted to a politically motivated public relations debacle. Mock’s side of the story is only given by his father via the comment field at the end. He explicitly details his son’s sexual encounter to make it clear that it was, indeed, consensual. After explaining what happened to his son, he concludes, “Morally and ethically I want to say, don’t have sex until you get married. We all know that would be naive.”
Would it? The reality is that abstinence has become the only 100% guaranteed way to avoid being falsely accused of sexual assault. That reality check highlights the long-forgotten intrinsic value of abstinence culture. The moralists who promoted that antiquated agenda understood that the allure of sexuality and the power of sex needed to be contextualized through marriage so societal order could be maintained. When society rejected marriage culture, it implicitly accepted the second-wave feminist alternative. Hence, every man is a rapist and every woman a victim.
Paglia argues that “rape will not be understood until we revive the old concept of the barbaric, the uncivilized.” Likewise, the problem of campus rape – that is, second-wave feminism’s grotesque predilection for falsely accusing male sex partners of assault in an attempt to soothe their own wounded pride and troubled souls – will not cease until moral order, built on a solid biological and psychological understanding of the individual and an acceptance of moral responsibility on the part of both parties, is restored.
Waiting in line at Tim Horton’s a few days ago, I noticed that the man in front of me was standing with his legs wide apart, astride the aisle. I nudged my husband, David: “He’ll be getting a fine for manspreading if he’s not careful,” I whispered.
“Maybe they’ll let him off with a warning for a first offense,” David whispered back, “especially if he agrees to take re-education training.” We looked around and noticed quite a few men standing incorrectly, taking up more than their fair share of space, declaring their manly anatomy too recklessly, and failing to manifest an appropriate shame at having been born male in the West.
Okay, tickets are not actually being issued for manspreading. Not yet. But feminists have certainly vociferated about the practice as if it were nothing short of criminal: “The fact is that most of the perpetrators taking up too much space in public with their bodies are men,” asserted feminist activist Davis Carr, who has expressed her contempt for men on Twitter. “It’s hard to accept that something you do so naturally can cause other people harm.” In response to the “harm” experienced by “survivors” like Carr, manspreading has become an advertising target in cities across North America, particularly in New York, where “Dude … Stop the Spread” posters have been put up by the Metropolitan Transportation Authority. Ostensibly focused on men’s habit of sitting with their knees apart, pushing into other passengers’ seating area, the anti-manspreading movement is only the most recent in a spate of public service campaigns (the “Don’t Be That Guy” anti-rape poster blitz perhaps the most outrageous) to demonize (white) men by focusing on male attitudes and behaviors as social problems requiring censure.
The manspreading campaign, which has apparently cost New Yorkers more than $76,000, has already received well-deserved ridicule by such anti-feminist luminaries as PJM’s own feisty Dr. Helen Smith (“And don’t give me the crap about the patriarchy. If you shame men in this way, you are a nasty sexist who deserves contempt”), the indefatigable Cathy Young (“The anti-spread campaign has little to do with etiquette. It’s part of a recent surge in a noxious form of feminism”), and Globe and Mail columnist Margaret Wente (“A new scourge stalks the land”). These writers, along with many witty bloggers and journalists (hats off to Katherine Timpf for best satirical survey of the feminist position) have ably pinpointed the Freudian triviality of feminist ire. But the fact that the cause has been taken up so seriously by transit authorities in New York City and Seattle tells us something about our present cultural moment.
It is inconceivable that any other identifiable group would be singled out in such a humiliating fashion for public correction. Obese people whose thighs spill past their seat boundaries? Women with large packages piled on adjoining seats or in aisles? Mothers neglectful of their children, who squirm, howl, and disturb other passengers unreproved while their mega-strollers block exit doorways? All these are relatively common transit inconveniences that most of us accept with equanimity. Reasonable people would find it churlish and unnecessarily divisive to mobilize against them.
When it comes to maleness, however, the big guns always come out, and seemingly with broad public support. Our feminist-compliant authorities see men as fair game to be “lessoned.” No foible or incorrect action—whether it be catcalling, telling rude jokes, hanging a girlie calendar, proffering unwanted compliments, or even kissing a workmate on the cheek—escapes the ever-expanding net of the compliance enforcers. One of my gloomy predictions for 2015 is that the move to discipline and re-educate boys and men will proceed ever more vigorously and punitively.
Expect to see many more campaigns in which feminist activists, local police, academic administrators, politicians, government bureaucrats, journalists, and community leaders form partnerships to quell unruly male behavior. Boys and young men at public school and college will be made to attend an increasing number of anti-sexual assault classes, violence-prevention programs, “affirmative consent” seminars, and “Check Your Privilege” workshops. We will see many more poster crusades telling (white, heterosexual) men what they are and are not allowed to say, do, and think (see for example, Make Your Move, ostensibly targeting sexual violence generally but focused exclusively on the supposed violence of white heterosexual men—and now being enthusiastically embraced by the same police who had sanctioned the “Don’t Be That Guy” campaign, also targeting white men exclusively).
We will see an increasing number of man-blaming organizations dedicating to re-educating men away from violence. We will undoubtedly witness more parades of wounded female accusers—some of them stepping forward 25 years after the fact!—claiming abuse by media celebrities; and news commentators will weigh in on the problem of sexual predation as if the charges were already proven. Our newspapers will fill with yet more reports about the epidemic of women harassed in the workplace (43% according to a recent report—but look at the innocuous behavior defined as “harassment”).
Every university across North America will enact “affirmative consent” policies, effectively criminalizing a vast swath of non-coercive sexual activity defined after the fact as non-consensual. Young men at these institutions will attend performances of the Vagina Monologues, where they will see female sexuality celebrated and masculine sexuality demonized. They will sit through dozens or even hundreds of classes in which women’s achievements and experiences are portrayed as worthy of sympathy and admiration while men’s are mocked or dismissed (I know—I live in the belly of the beast). In a multitude of ways, they will be made to feel secondary, superfluous, offensive in mind and body, always in danger of a social or even criminal mis-step for which constant apology and vigilant self-monitoring are required.
It’s not the end of men just yet, but it is surely the end of the unselfconscious masculinity of young men, who are increasingly under siege by a society determined to make them uncomfortable in their own skins, guilty, apprehensive of wrong-doing, convinced that they are to blame for the world’s ills. Many feminists will applaud such a result (shame on them) as necessary for positive social transformation, but the deliberate emasculation of men is certain to have repercussions (already seen in everything from social withdrawal to self-slaughter) far more serious than matters of subway etiquette.
When you’re constantly relying on a third party to define your sexuality, you’re inevitably going to write yourself onto the sidelines of social activism, which is precisely what contemporary feminism is currently doing. With its insane Marxist belief that biological “sex” and “gender” are two separate entities that do not overlap or influence each other, contemporary feminism has bought into postmodern subjectivity. Issues are left to be parsed in terms of value judgments rendered by individuals on the basis of sheer whim. This includes defining what it means to be a woman.
It’s bad enough when contemporary feminists attack shopping malls for categorizing “boys” versus “girls” clothing. The complaint is always the same: “My daughter wanted a superhero shirt that was unavailable in the girls’ department!” Pants were unavailable in the girls’ department 100 years ago. Women wore them anyway. Instead of raising independent thinkers, contemporary feminists raise dependent complainers who derive their entire sense of gender identity from a store’s marketing department. This is the dark side of allowing society to define your gender. Suddenly a generation of women is convinced they have male tendencies because they have a penchant for Superman. It couldn’t be that they want to wear his logo because they find him strong, appealing, or — God-forbid — attractive. Because his logo is sported in the boys’ department only, it must mean any little girl who wants to wear his shirt is obviously a trannie.
Saturday, January 10th, 2015 - by Susan L.M. Goldberg
Don’t let the stereotypical G.I. lunks distract you with their butt-smacking, “don’t you need to file something” portrayal of 1940s masculinity. Marvel’sAgent Carter is far from your oh-so-played-out second wave feminist portrayal of manhood – and womanhood, for that matter. Which is why it’s the best show going on television for feminism today.
For every lunk there’s a hero, Carter’s colleague Agent Sousa being one of them. One brilliant expository exchange sets the tone, demonstrating exactly how appealing real men find Carter’s fearless independence:
Carter: “I’m grateful. I’m also more than capable of handling whatever these adolescents throw at me.”
Sousa: “Yes, ma’am. Doesn’t mean I have to like it.”
Carter: “Well that’s another thing we have in common.”
Carter is a fully empowered female. Sousa knows it, respects it, and likes it. And Carter likes him for it. This kind of His Girl Friday exchange gets equity feminism the screen time our culture so desperately needs. Unlike her Avengers’ counterpart the Black Widow, Agent Carter isn’t squished into slicked up body suits and forced to perform gymnastic feats in order to intrigue her male audience. And unlike gender feminists, Carter draws authority from her sex and uses it to save the day.
NEW YORK (CBSNewYork) — If you take the subway, bus or train, you’ve probably seen men who take up more than just their seat.
As CBS2’s Vladimir Duthiers reported, the issues is now the focus of a new MTA campaign.
Sitting on a crowded subway can be a lesson in sharing. Each person is allotted 17.5 inches — the width of an average seat.
But for some, that’s simply not enough.
So what is “manspreading?”
“Manspreading is when men take up too much room on the subway by spreading their legs in a wide V. Like geese traveling,” explained actress Kelley Rae O’Donnell.
O’Donnell has become an anti-manspreading activist, making stopping the spread a personal mission.
“I guess you would call it subway shaming? It’s what my friends accuse me doing,” she said.
So, if it’s okay to subway shame men, is it okay to slut-shame women? Slut shaming is “defined by many as a process in which women are attacked for their transgression of accepted codes of sexual conduct.” So now men are attacked. Why is one form of sexism okay and the other not? And don’t give me the crap about the patriarchy. If you shame men in this way, you are a nasty sexist who deserves contempt.
The commenters to the manspread article seem to get this:
“P3n1$ envy” says one commenter and another states: “MY BODY MY CHOICE. What happened to that concept? feminazis targeting white males only GUARANTEED” and another one states: “Right…because you never see women with 5 bags/purses and set them all on the seat beside them as an excuse to not let people sit there. Just the men who are wrong, right?”
Tuesday, December 30th, 2014 - by Susan L.M. Goldberg
Corinne Fisher and Krystyna Hutchinson, two wannabe-famous New York twenty somethings, teamed up to talk sex via their “running soap opera,” “almost reality TV show” podcast Guys We F*cked. Broadcasting under the “anti-slut shaming” banner makes Guys We F*cked appealing to the contemporary feminists at Salon who never turn down the chance to normalizetwisted sexuality. Salon assistant editor Jenny Kutner sat down with the comedy duo more commonly known as “Sorry About Last Night” who, as they enter season 2 of their famed podcast, are looking to crowdsource funds from fans while noting that their careers are “…getting better because of the podcast, which is really exciting.”
Performing an editorial feat, Kutner defines the duo’s narcissism as “comedy with a purpose” in her attempt to define the two as feminists. In doing so, the assistant editor at Salon exposes exactly why contemporary feminism is failing 21st century women: Today’s feminists have worked to sever feminism from its historical roots as a biblically-grounded movement for women’s independence. What they’re replacing it with, a “social media feminism” as artist and feminist April Bey has dubbed it, is a mere mask for narcissistic, death-obsessed, goddess worship.