More from a progressing prude.
1. If you find out someone raped a woman, do you call the police without her consent?
2. If you find out someone abused a woman for years, do you call the police without her consent?
3. If you find out someone paid a woman for sex*, do you call the police without her consent?
4. If you find out someone controlled a woman and took the money which others paid for sex*, do you call the police without her consent?
5. In any of the above cases do you you support structures which cause the police to get involved, and/or give them powers to get involved, without consent and leadership from the women who’ll be at risk when the police inevitably abuse those powers?
For fuck’s sake at least try to be consistent. You can be absolutely and radically against a whole range of different kinds of sex industry without calling the cops on women in dangerous situations or giving the cops extra powers.
There is no “justice” system for women. The entire system is practically guaranteed to side with the rapists, abusers, johns and pimps, that is if the cops aren’t the ones perpetrating it already. If someone’s going to take the risk of involving the police - they’d best be the ones whose lives that gambles.
( * Sex, that is, as defined in a rape culture…)
continuity is important. in a book or a movie, in a story you’re telling a friend, in solving a problem by knowing how or where it started and what you’ve done to solve it along the way.
it’s also important to us, to people. our lives and our experiences and our understanding of ourselves are built on the continuity of one moment to the next, one day to the next, one week, one month; year after year.
and i don’t think anyone has that continuity of self disrupted the way trans women do.
external transmisogyny demands that we completely erase our pasts to fit within cishet narratives and standards—always with the constant threat of many different modes of violence as the punishment for “failing” to do this.
and transmisogyny that we internalize (at least in my case, and in the case of other trans women i know/have known), we experience a great deal of pressure to not just edit our past, but to erase it entirely, to deny a connection to our selves that exist in the past.
this is necessarily an incredibly psychically damaging process—it has been for me.
but I have continuity. I have a past. I am not the person I was—no one ever is—but that person became me; through experiences, learning, time, and just existing because I have lived, I live, I will live.
Imagine (actually, you don’t need to imagine, I’ve drawn it for you) there’s a table with two plates. One of them’s empty. The other one contains a lemon with a bit of shit on it. Your free choice is between the content of the two plates.
Now imagine that, half an hour ago, a man walked into the room and took away what would have been the third plate. This plate contained a delicious meal of your choice. Before he left, he also put a bit of shit on the lemon.
Radical feminism is the task of saying several things. Some of them are, “hey that guy took your plate”, “let’s cook our own dinner”, “it’s okay to choose the empty plate" and, ad nauseum, “there is shit on that lemon”.
EDIT: And if you want more on shitty choices, I wrote in more detail here.
I have still never explained radical feminism better than in this, the parable of the shitty lemon.
My life will be complete when I see someone end an internet argument by saying, “Oh for fuck sake all I’m saying is THERE IS SHIT ON THIS LEMON” and linking me.
You have to be prepared, then, to be not just unattractive but actually sexually repulsive to most men, perhaps including all the men you currently admire.– Dara Densmore, On Celibacy
That devastating rejection is absolutely inevitable. If you are serious and men realize it they will cease being attracted to you.
If you don’t play the game, the role, you are not a woman and they will NOT be attracted. You will be sexless and worse, unnatural and threatening.
You will be feared and despised and viciously maligned, all by men you know perfectly well you could charm utterly and wrap around your finger just by falling into the female role, even by men who have worshipped you in the past.
How is that possible? Obviously, because they never were worshipping you. That’s the bitter truth, and you’d better catch on now.
Dara Densmore, On Celibacy
I’ve linked this before but it’s too good not to post again!
Reproductive Justice necessarily involves challenging discourses and policies that construct migrant women and their children as a threat, as well as the notions of national identity and belonging that exist in a dialectical relationship with said discourses and policies. Doing so will involve contesting immigration controls and policies, as these too are both informed by, and inform, ideas of national identity and belonging.– Gwyneth Lonergan, Reproductive Justice and Migrant Women in Great Britain, in Women: A Cultural Review, 23:1, p41
… focus on individual agency does not permit an analysis of the way in which systemic inequalities undermine reproductive autonomy. This same criticism can be made of the mainstream pro-choice movement. The circumscribing of migrant women’s autonomy is an effect of both state policies around reproduction, and discourses and policies around national belonging and citizenship. It is consequently impossible to address the issue of reproductive justice for migrant women with the individualistic conception of choice that is at the centre of the mainstream pro-choice movement.– Gwyneth Lonergan, Reproductive Justice and Migrant Women in Great Britain, in Women: A Cultural Review, 23:1, p38
The Reproductive Justice framework highlights that biological reproduction is inseparable from ideology; the questions surrounding which children are valued, why, and the methods considered acceptable in encouraging or discouraging women from having children are all ideological. The ideologies underpinning reproduction are deeply intertwined with national discourses and policies of citizenship and belonging.– Gwyneth Lonergan, Reproductive Justice and Migrant Women in Great Britain, in Women: A Cultural Review, 23:1, p34