Read When You Feel Hated on or Discouraged

By Eleni Constantinou

John 15:17
The Lord said to his disciples: “This I command you, to love one another. If the world hates you, know that it has hated me before it hated you.”

As united individuals trying to find solutions in today’s society, and ways to benefit humanity, sometimes we may feel as though the world is against us. The media highlights incidents where police shoot innocent civilians, terrorists decide to shoot elementary schools, and citizens vote for unequipped celebrities as world leaders.

We are all individuals, but we are part of this team called “humanity.” As long as one team member is starving somewhere, our team is suffering. We cannot deny the disadvantages a woman may have in comparison to the average man in society. We must recognize our disadvantages, and feel motivated to create a more equal playing field. Most of these perceived differences are societal constructs; their purposes are to forbid women from reaching their highest academic and occupational potential. As long as equal rights are nonexistent, we are all hurting as a massive, global society. We are all humans.

Furthermore, your twitter, instagram, or facebook may exalt the feminist movement. Which is applaudable. But have you ever sat in a classroom and realized how many people (women included) view the feminist movement as unnecessary, or dehumanizing because it “brings men down?” Have you felt like that feminist in that classroom who spoke up? Have you ever been laughed at or reprimanded because you tried shedding light on the situation?

Most people desire to hide in their current positions. They are threatened by change, even if this change will raise men and women on equal levels. These people genuinely fear feminism because this movement empowers women – something that has never happened before.

My fellow feminist, you will face hate. You will be admonished. People will say nasty things to your face. But let me remind you of centuries-old advice that still holds relevance: “love one another.” Too much hate exists. The most powerful statement is to exhibit love where anyone else may attempt to make you feel insecure and uncertain about your beliefs. Let my words strengthen you. Let me empower you. Remember that spiteful people will always exist – however, beauty lies where there is love and sympathy. If you fight for the people around you, you are fighting for the entire team of humanity. Who cares if people hate you. Just know that I love you.

Hanging Fire

By Annie Jonas

I am eighteen
and I am scared
Why did Security pack its bags
with the swirl and sizzle
of blown out birthday candles
Goodbye god
i used to say
as the slithering grey serpent
pungent and choking
filled my nostrils with a suffocating stench
Goodbye god
Signed, sealed, delivered
The song is being sung
and i know i’m supposed
to like it
but it feels like some kind of mockery
like a death knoll
My last rites are too
beautiful
to be granted
They lay sleeping in the
blue and red bulbous wax
of still warm birthday candles
drip-drip-dripping
Cold now
How do you feel, (your name here)?
I feel good

I am eighteen
and i am scared
Car keys jagged
gripped between my cold fingers
are a lie
Maybe i’m in denial
They become reminders
digging into my flesh that
the boogie man doesn’t just
prey
on little girls anymore
That red lipstick is a song
and songs lure
and i’m not trying to sing
but i’m doing it anyway
And he took my smile as a gift
Take me now
My lipstick was the offering
I was the sacrifice
He was God
Pray
Pray for me when you get the chance
How do you feel, (your name here)?
I feel good

I am eighteen
and I am scared
that the kiss of cake
upon my tongue
will last longer than
myself
I am scared of becoming
the next taken girl
Of becoming the pronoun in the eulogy with
sadhappy adjectives
A pity
Of becoming Breaking News
blaring red
How do you feel, (your name here)?
I feel good

Hanging fire
Inhale
The moment between
Security and Reality
Melting candles before the cold
Red lipstick before the snatch
Cake before the bite
Make a wish, sweetheart
Exhale

 

The Ultimate Move of BU’s Lady Pilots

By Priest Gooding

It is often with reproach that Feminism is received in contemporary conversation—c, a rebuke is made against the (usually false) idea that feminism is an Unterdrücker of men. There are various self-described “meninists” and intellectuals alike who reject the idea of feminism and the pursuits of feminists, often under the aforementioned pretense; even classical feminists (those of the second-wave cloth) often meet contemporary (so-called third-wave) feminism with contention. Certainly there exist those extremes of feminism which do fall under the pretense of Unterdrücker; however, these are, as stated, extremes. Nonetheless, the very volatile environment in which feminism exists today demonstrates the need for critical and dialectical conversation. Especially if feminism wishes to achieve its ends, there must be a social discussion (indeed, such is required to define the exact ends themselves of the movement!) of feminism. Lo! This is the exact stance (or purpose) of Boston University’s “Women’s Ultimate (Lady Pilots)”and their dialectical series of “Why I Need Feminism”, which includes women and men.

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In the vein of those so-called “meninists” and anti-feminists who seem to have popularized the posting of photos on the internet which display them holding signs which state why they do not need feminism, Boston University’s “Women’s Ultimate” have begun this series by having females and males post photos in which the individual presents a sign explaining why they do need feminism. The ultimate (pardon the pun) goal of this project is, according to the group, to help “people understand the definition of the word and movement of feminism, [which] is: the doctrine advocating social, political, and all other rights of women EQUAL to those of men.” It is, thus, a project dedicated to dispelling the myths of feminist oppression, as well as those extremes of feminism, the Hasserinnen, which often become the embodiment of feminism for those against the movement.

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This organization, then, represents the necessary feminist dialogue in the pursuit of defending feminism from its often misguided detractors and misguided proponents. But what are the merits of such dialogue? Not only does such a project provide a counter to the “Why I do not need feminism” proclamations, it also demonstrates an intersectionality which is often absent from the extremes of feminism—that is, it presents the ultimate goal of feminism qua itself: the equality of man and of woman. This is a meta-project, then, which demonstrates feminism qua feminism, and feminism in terms of its merits and ideals—a sure way to initiate the very necessary discussion of feminism as a movement.

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This project is a rather stunning achievement, both of feminism and of college-age feminists alike. We look to the Boston University “Women’s Ultimate” with hope that they may ignite the passion of others, and that we may begin a serious and critical discussion on feminism and all that it represents. Let us be reminded of those great words of encouragement: “To the daring belongs the future.”[1]

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[1] Attributed to Emma Goldman

Source of pictures: https://www.facebook.com/buladypilots/?fref=ts

“He For She” and the Next Step in Feminism

By Anto Rondon

“He For She” is a UN Solidarity Movement for Gender Equality, founded by UN Women with the key support of Emma Watson, Wolf Blitzer, and Simon Pegg. At Hoochie, we believe this movement, which has as its main goal underlying the important role of men in the Feminist movement, is crucial for Feminism in the 21st century, and is evidently the next step in the Feminist journey. It is clear for us that for Feminism–the conviction that men and women should be treated as equals because they are–to work, men need to take part in the movement. Not only for their wives, their daughters, their sisters, but because it is the right thing to do. 

heforshe

Photo from: https://shoreditchsisterswi.files.wordpress.com/2015/03/heforshe.gif

The Feminist man, who is indispensable for Feminism to prevail, is often undermined as nonexistent or fake. As much as Feminism is about elevating females so they reach males’ levels of opportunity and privilege, it is also about educating males to understand that this elevation is right and natural. This is why all children have to be taught that for a woman to stand up for herself or to be an equal is okay, that there is no such a thing as an inferior gender. It is not enough for a woman to know her worth, if those around her (not only the other women, but the men) do not allow her to act on that worth. Teaching our children about gender equality is teaching our children about humanity. Not only can women achieve all that men can achieve, but men can also do things that are often exclusively thought of as womanly things. 

The “He For She” campaign addresses all of this, and allows us to get involved in the gender equality issues that matter to us: education, work, violence, politics, health, and identity. “Our mission is Gender Equality. Our stories make it matter. Our actions make it real”, reads the He For She webpage, advocating for the right fight for Gender Equality: the fight that involves both the female and the male gender. 

For more on this: Emma Watson at the HeForShe Campaign 2014 – Official UN Video https://www.youtube.com/watch?v=gkjW9PZBRfk 

emmawatson.jpg

Twit pic @VanityFair

Silver Linings Playbook: Lessons Learned from the 2016 Presidential Election

By Chloe Hite

Hilary Clinton and Donald Trump are the champions that Americans neither wanted nor asked for, but their campaigns have been just what we need as a nation. While Clinton’s run was expected in the wake of her 2008 loss and subsequent service as Secretary of State to President Barack Obama, her 2016 campaign has been a game changer when one considers how it has been run in comparison and in response to the campaign of Donald Trump. Amazingly, her policy platform has been able to stand both independently of Mr. Trump’s, and in direct response to his assertions and proposed policy.

tieige-donald-trump-hillary-clinton_photo-1-640x427Photo: The Associated Press

Despite the official nominations of both Clinton and Trump, general dissatisfaction remains amongst the majority of the public, and most feel that neither candidate represents the true first choice for either party. In public perception, Clinton is too predictable and not innovative enough, and Trump is woefully ill equipped to appeal to a varied majority of voters. This election, however, has done a sort of service for the American public. The many points on which Secretary Clinton and Mr. Trump disagree, and the way in which they do so, say something greater than the sum of their parts about what matters to Americans in 2016. Their statements have mobilized and normalized discussions, whether productive or successful, on issues rarely touched upon in popular public forums.

Mr. Trump’s remarks about minorities, specifically Muslims and Latinos, have highlighted and finally teased out into national discussion questions regarding racial discrimination, xenophobia, and systematic racism. He has incited a riot of anti-immigrant, anti-trade, nationalistic sentiment, pulling the curtain back on a disgruntled demographic of white, predominantly working and upper class males. Seemingly more provocative were Mr. Trump’s comments about women throughout the duration of his campaign. The most recent controversy was catalyzed by the leak of the much-scrutinized 2005 video footage of the candidate and Billy Bush discussing the casual sexual assault of women before an interview with Access Hollywood. The video prompted cavalier reactions from Trump and his supporters, his rejection by several members of the Republican Party, and a staunch attack on the part of Secretary Clinton.

These responses serve as a benchmark for the status of women in the American psyche, and bring the equality of the sexes and gender norms and expectations into the national forum. They confirm that the egalitarian goals of the feminist movement have yet to be achieved and indoctrinated into mainstream American society, despite an increase in female leadership, employment, and representation over the past 20 years. It also demonstrates how we have failed as a society to include most men in the feminist movement, a key step towards the achievement of true equality for all. In this way, the frustrating, hair-pulling election process that seems to have left most Americans feeling empty and decidedly undemocratic has done us a great service.

The service rendered by this campaign is not that of electing a leader in which we will all have complete confidence, but in the naming and preliminary discussion of many keys issues faced by a growing majority of American citizens today. With any luck, this act of naming will encourage further discussion on racial tensions, wealth inequality, xenophobia, policing, and gender dynamics, among others. The results of such discussions will hopefully result in improving relations and quality of life for every American citizen. In this way, an election many thought was a lost cause may leave the American public with a view of a thick silver lining in the gray January sky come Inauguration day.

Terms You Should Know #5: Heteronormativity

By Nicole Rizzo

 Here’s a brief definition of heteronormativity from Cathy J. Cohen’s insightful article “Punks, Bulldaggers, and Welfare Queens: The Radical Potential of Queer Politics?”

“By ‘heteronormativity’ I mean both those localized practices and those centralized institutions which legitimize and privilege heterosexuality and heterosexual relationships as fundamental and ‘natural’ within society” (Cohen, 440).

Why this term is relevant:

Any sort of “prescriptive ideal paradigm” has the potential to be exclusive. In the case of heteronormativity, the institutional and local practices that Cohen describes enact a type of violence against the “other” who does not conform to this hegemonic ideology. Assuming that heterosexuality is somehow the natural or essential mode of sexuality ultimately engages with Judith Butler’s critique of the “copy/origin argument” (See Butler, Judith. “Imitation and Gender Insubordination.” The Lesbian and Gay Studies Reader, edited by Henry Abelove et al., Routledge, 1993, pp. 307-20). If heterosexuality is “fundamental and ‘natural’” (Cohen 440), then non-normative forms of sexuality seemingly become “copies” of an ideal paradigm. This is a dangerous notion that replicates a series of violent and exclusionary acts against various groups of people.

This is not to say that heterosexuality is inherently bad, but rather the act of upholding one form of sexuality as the morally correct, ideal, or “natural” mode becomes incredibly problematic and does not capture the wide range of sexuality. As a dominant ideology, heteronormativity also promotes the “heterosexual nuclear family” as the ideal model for society. As a result, this restrictive notion devalues other family structures that are equally valid and supportive.

Here’s an example of heteronormative thinking:
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Photo Courtesy: http://www.hamburgersnheroin.com/what-is-heronormativity/

The author of this post would like to acknowledge that the implications of heteronormativity are vastly complex and have not been covered entirely in this short blog post, which is not to say that they do not exist, since they clearly do.

Sources:
Cohen, Cathy J. “Punks, Bulldaggers and Welfare Queens: The Radical Potential Queer Politics?” GLQ: A Journal of Lesbian and Gay Studies, vol. 3, no. 4, 1997, pp. 437-65.

Terms You Should Know #4: Sex Positivity

By Nicole Rizzo

Here’s a brief definition of sex positivity from the Women and Gender Advocacy Center at Colorado State University at http://www.wgac.colostate.edu/sex-positivity:

“Like many terms within feminism, sex positivity means different things to different people. As a broad ideology and world view, sex positivity is simply the idea that all sex, as long as it is healthy and explicitly consensual, is a positive thing.”

Sex positivity resonates with the message of various social and philosophical movements (i.e. body positivity) that aim to critique and deconstruct (hetero)normative social mores that exclude and marginalize different groups of people. As an increasingly inclusive notion, sex positivity is a means to celebrating the complex, diverse, and expansive nature of sexuality. Its strict focus on consent serves as an ideological tool for combating issues related to sexual assault, domestic violence, and other forms of gender-based violence.

Sex positivity is not something that endorses the idea that “if someone really loves sex” (an idea which this term does not necessarily connote either) then that allows an individual to judge others for their sexual activity or orientation. It is not about judging others. It is not about exclusion. Sex positivity promotes people, pleasure, and people giving/receiving pleasure.

See Dr. Carol Queen, educator, writer, sociologist, sexologist, and sex-positive feminist, at http://goodvibesblog.com/sex-positivity/ for more on what sex positivity is and is not!

 

*Content above based on lecture by Dr. Carol Queen at BU CGSA and from her blog: http://goodvibesblog.com/sex-positivity/

Why is this term relevant:

The message of sex positivity is one of inclusion that encourages healthy and consensual sex!

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Photo courtesy: http://venusplusx.org/want-teens-to-have-positive-sexual-health-sex-positivity-can-help-with-that-2/

Watch this video about sex positivity: https://www.youtube.com/watch?v=DVwQdE7wIQA

On Why it Should be Called “Feminism”

By Anto Rondón

Ever since I read Simone De Beauvoir’s The Second Sex, I have considered myself a Feminist. This has never been a problem, not for me nor for those close to me. My parents celebrate it, my siblings do so too, my friends also, but there are some who share with me their criticisms for the movement, expecting to hear from me an argument that would convince them otherwise. The one criticism I tend to get is this: “Why is it called Feminism if it is a movement about Equality?”

In the following text, I will briefly explain to you why I think it should be called Feminism, and not something else, perhaps Egalitarianism. It is quite simple, but I will also draw it so it can be understood fully.

Feminism is defined, “a movement or theory supporting women’s rights on the grounds of equality of the sexes” (Oxford American Dictionary), that is, a movement grounded on the idea—or truth—that women are equal to men, and thus, deserve having equal opportunities. When it first arose, around the 1920s in Europe, the movement aspired to achieve a milestone: to allow women to vote. It succeeded (the Suffragette movement in England), and made it clear that women could hope to participate more in social and political life. Back then, this meant breaking many stigmas and eliminating many boundaries that limited women to the household and forced them to obey the superior sex: men. Gradually, this dream or hope became present in many works of literature and art in the voices of women—and some men—who understood that Feminism did not mean establishing a Matriarchy or supporting the supremacy of the female gender. It only meant raising the female gender to the level in which the male gender already was. It was not about limiting male rights, but about giving females the same rights, too.

Those were the ideas that had been presented by many, including De Beauvoir and Hannah Arendt in the 20thcentury, and even Mary Wollstonecraft, back in the 18th: that women were able to be as good as men in politics, science, art, and any other academic or practical area in the world; that they should be allowed to prove this, and that this did not threaten men; that including women would help all fields with different insights, opinions, and an influx of great minds.

It would also become very clear that Feminism was not a female only movement. Men should be involved because it is the image of their mothers, their wives, their partners, their female friends, and their daughters they would be fighting for. Accordingly, Feminism could only work if Education in the household, and in Universities and Schools celebrated the participation of women, too, and understood that the only difference between men and women was physical, not intellectual or practical.

This is Feminism, and it has been so since it emerged in the 1920s; even when nowadays, there are different waves with different objectives—some, perhaps, more valid than others—that sometimes do not fully resemble what Feminism used to be.

The thing is… Feminism’s goal is that men and women get to enjoy the same opportunities and privileges. But this does not mean it should be called Egalitarianism, “belief in or based on the principle that all people are equal and deserve equal rights and opportunities” (Idem). And the reason why is the following:

The female gender must ascend for there to be equality.

When the first Feminists visualized what they hoped to achieve, they would see the mold, the scaffold that already existed: the privileges and opportunities that men already enjoyed. They saw that men stood in an elevated position, and dreamed of reaching that position.

anto-ladderLet’s imagine a staircase of ten steps. The first Feminists realized that men stood in the eighth step, and that women were in the second step. There were only three ways to obtain equality.

Option A: the female gender is elevated three steps, and the male gender goes down three steps. The problem with this is that in attaining equality, the male gender should not have to suffer any loss.

Option B: the male gender goes down six steps, and equality is achieved with both at the second step. Again, there must be a better way for the two genders to be equal, without one of them having to decay.

There is!—Option C: the female gender is elevated six steps and the male gender stays in the eighth step. Equality is achieved in step eight of the staircase.

In this scenario, women win privileges and opportunities they did not enjoy before, and men maintain the position they have always had. It is a win-win outcome, and equality is reached.

That is why it is called Feminism, because it is about elevating the female gender so it reaches the male gender. It is not about going further than that and establishing a Matriarchy, it is about achieving equality of the two genders. That is why it should be called Feminism, because it is about the hopes and dreams of women that aspire to be able to become anything they want to. It is about raising the female gender so it accompanies the male gender in step 8, or 10, or 100. After all, it is humankind, not mankind.

Images: Anto Rondón

Our campuses, our selves?

From the essay “Sexual Paranoia Strikes Academe” by Laura Kipnis, writing for The Chronicle Review:

I don’t quite know how to characterize the willingness of my supposed feminist colleagues to hand over the rights of faculty—women as well as men—to administrators and attorneys in the name of protection from unwanted sexual advances,” he said. “I suppose the word would be ‘zeal.’” His own view was that the existing sexual-harassment policy already protected students from coercion and a hostile environment; the new rules infantilized students and presumed the guilt of professors.

Quote from a member of the Faculty Senate, answering the question as to whether there’d been any pushback in response to a new “consensual-relations” policy. What’s noteworthy about this faculty member’s reply is that it asks persons concerned with the prevalence of sexual assault, harassment, and prejudice on campus to consider the potential problems with empowering university administrators to investigate and adjudicate sex crimes. This blogger takes the view that for all the talk of college being a “learning community”, the reality is that these institutions resemble corporations far more than communities. Institutional priorities are evaluated in terms of liability control (rather than the protection of community members) and a favorable public image (rather than an actualizing and authentic community culture). Where this is true, we might hesitate to task unelected, unaccountable administrators with the work that, in our actual civic community, we assign to employees of the public service: professionals who are committed — by regulation and public expectation, if not explicit pledge — to uphold the common good for all members of the community.

The unnamed faculty member raises a prudent question: Are we foolish to so zealously entrust the college bureaucracy with ersatz police and judicial powers? Are such institutions capable of accepting and reciprocating our trust in such matters?

The government, we’re told is of, by, for the people; in that regard (and this is admittedly an idealizing view) we are protecting ourselves when laws are passed to protect against sexual abuse and exploitation, when police investigate such abuses, and when cases are brought to trial. Who are we asking to safeguard our campus learning community, when we ask a college to shoulder this responsibility? Is this not something we can do ourselves, through the institutional powers we already have a stake in, each of us, as residents in the civic community? What do we stand to lose, what do they stand to gain?

Patriarchal culture, being a  saprophytic parasite of a social complex, already saps so much of the strength of the people living under its influence. How then can we not be skeptical of the suggestion that the best way to build a safer campus culture is to trade in a system we collectively own, for a system wholly conducted by provosts, vice-presidents, trustees, and other officers of the alma mater?

Cui bono? Let us know what you think, below.

The F-Word

From the truth-about-customer-service website “Not Always Right” (‘collecting stories that prove the customer is not always right’) comes this true-to-life exchange between an Ohio bookstore employee and a potential book-buyer.

A woman approaches me at the counter, looking over her shoulder as if she is looking out for someone.

Me: “Can I… help you, ma’am?”

Woman: “Yes, um, I was wondering if you had any books about…” *drops her voice to an urgent whisper* “… the ‘F’ word.”

Me: “Well, um, we have the ‘Kama Sutra’ in our world cultures section and our romance novel and erotica are—”

Woman: “No, no! The other ‘F’-word.”

Me: *thoroughly confused* “I’m afraid I’m not following ,ma’am…”

Woman: “The ‘F’-word, you know!”

Me: “Really, ma’am, I don’t. Would you like to write it down for me to—”

Woman: “FOR CHRIST’S SAKE! FEMINISM! I’m looking for a book on feminism! Now the whole store knows my business! THANK YOU!”

(She proceeds to quickly flee the store, apologizing to other patrons as she leaves.)

Next Customer: “Is she going to be all right?”

Me: “I certainly hope so.”

One hopes that if the woman hadn’t fled in fear of being branded a feminist, the employee would have helped assure her that the F-label isn’t something to be ashamed of. A great quote by Kate Nash comes to mind:

Feminism is not a dirty word. It does not mean you hate men, it does not mean you hate girls that have nice legs and a tan, and it does not mean you are a ‘bitch’ or ‘dyke’, it means you believe in equality.

a feminist media project