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No wonder female readers are falling for this story. When the story was first popularized in the 18th century, women had virtually no individual rights. They could not vote, could rarely own property and were themselves seen as property -- so much so that if a wife had an extramarital affair, a husband could sue her lover for damages.
Though many things have changed, women remain economically disadvantaged, are far more likely to be violated than titillated by the porn industry and are publicly called "sluts" for demanding insurance coverage for birth control.
The enduring appeal of a plot like that of "Fifty Shades" suggests that even in 2012, most women cannot imagine how such inequality might disappear. Instead they clamor for the delusion that submission to men's greater power means being taken care of by them.
Expanding Your Horizons in Science and Mathematics™ conferences nurture girls' interest in science and math courses to encourage them to consider careers in science, technology, engineering, and math
"Bridgewater argues that because slavery depended on the slaveholder’s right to control the bodies and reproductive capacities of enslaved women, coerced reproduction was as basic to the institution as forced labor. At the very least it qualifies among those badges and incidents, certainly as much as the inability to make contracts. Therefore, sexual and reproductive freedom is not simply a matter of privacy; it is fundamental to our and the law’s understanding of human autonomy and liberty. And so constraints on that freedom are not simply unconstitutional; they effectively reinstitute slavery."
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In brief, her argument rolls out like this. The broad culture tells a standard story of the struggle for reproductive rights, beginning with the flapper, climaxing with the pill, Griswold v. Connecticut and an assumption of privacy rights under the Fourteenth Amendment and concluding with Roe v. Wade. The same culture tells a traditional story of black emancipation, beginning with the Middle Passage, climaxing with Dred Scott, Harpers Ferry and Civil War and concluding with the Thirteenth, Fourteenth and Fifteenth Amendments. Both stories have a postscript—a battle royal between liberation and reaction—but, as Bridgewater asserts, “Taken together, these stories have no comprehensive meaning. They tell no collective tale. They create no expectation of sexual freedom and no protection against, or remedy for, reproductive slavery. They exist in separate spheres; that is a mistake.” What unites them but what both leave out, except incidentally, is the experience of black women. Most significantly, they leave out “the lost chapter of slave breeding.”
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I need to hit the pause button on the argument for a moment, because the considerable scholarship that revisionist historians have done for the past few decades has not filtered into mass consciousness. The mass-culture story of slavery is usually told in terms of economics, labor, color, men. Women outnumbered men in the enslaved population two to one by slavery’s end, but they enter the conventional story mainly under the rubric “family,” or in the cartoon triptych Mammy-Jezebel-Sapphire, or in the figure of Sally Hemmings. Yes, we have come to acknowledge, women were sexually exploited. Yes, many of the founders of this great nation prowled the slave quarters and fathered a nation in the literal as well as figurative sense. Yes, maybe rape was even rampant. That the slave system in the US depended on human beings not just as labor but as reproducible raw material is not part of the story America typically tells itself. That women had a particular currency in this system, prized for their sex or their wombs and often both, and that this uniquely female experience of slavery resonates through history to the present is not generally acknowledged. Even the left, in uncritically reiterating Malcolm X’s distinction between “the house Negro” and “the field Negro,” erases the female experience, the harrowing reality of the “favorite” that Harriet Jacobs describes in Incidents in the Life of a Slave Girl.
"Ashley Judd’s 'puffy' appearance sparked a viral media frenzy. But, the actress writes, the conversation is really a misogynistic assault on all women. P"
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You can probably see why John and his friends became increasingly uneasy about this app: it's pitched as innocent, slightly hokey fun, but it stops being amusing the instant you imagine it in the hands of a stalker or serial rapist. Or even just an unscrupulous ass-hat in search of a one night stand who isn't above researching his target's taste in music and drinks without their knowledge.
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In the worst case, it's possible to envisage geolocation and data aggregation apps being designed to facilitate the identification and elimination of some ethnic or class enemy, not only by making it easy for users to track them down, but by making it easy for users to identify each other and form ad-hoc lynch mobs. (Hence my reference to the Rwandan Genocide earlier. Think it couldn't happen? Look at Iran and imagine an app written for the Basij to make it easy to identify dissidents and form ad-hoc goon squads to proactively hunt them down. Or any other organization in the post-networked world that has a social role corresponding to the Red Guards.)
But as I said earlier, the app is not the problem. The problem is the deployment by profit-oriented corporations of behavioural psychology techniques to induce people to over-share information which can then be aggregated and disclosed to third parties for targeted marketing purposes.
"That's why I force myself to talk to little girls as follows.
"Maya," I said, crouching down at her level, looking into her eyes, "very nice to meet you."
"Nice to meet you too," she said, in that trained, polite, talking-to-adults good girl voice.
"Hey, what are you reading?" I asked, a twinkle in my eyes. I love books. I'm nuts for them. I let that show.
Her eyes got bigger, and the practiced, polite facial expression gave way to genuine excitement over this topic. She paused, though, a little shy of me, a stranger.
"I LOVE books," I said. "Do you?""
"In a context of great technological and social change, existing intellectual property regimes such as copyright must contend with parallel forms of ownership and distribution. Proponents of open access question and undermine the paradigm of exclusivity central to traditional copyright law, thereby fundamentally challenging its ownership structures and the publishing practices these support. In this essay, we attempt to show what it is about the open access endeavour that resonates with a feminist theory of law and society - in other words, we consider what is “feminist” about open access. First, we provide an overview of a relational feminist critique of traditional copyright law and the assumptions of possessive individualism that pervade it. We then offer a brief description of the open access movement and the way in which it reflects or responds to this criticism. In doing so, we discover vital synergies between this branch of feminist legal theory and the open access movement. Ultimately, we hope to underscore the importance of an open access policy for legal journals such as this one, whose mission is to support, advance and disseminate a feminist perspective that challenges the prevailing hegemony within traditional legal scholarship. We conclude by offering ways in which this journal can help draw out the synergies between feminist criticism and the open access movement. "
"So here we are today. I am a feminist, because skeptics and atheists made me one. Every time I mention, however delicately, a possible issue of misogyny or objectification in our community, the response I get shows me that the problem is much worse than I thought, and so I grow angrier. I knew that eventually I would reach a sort of feminist singularity where I would explode and in my place would rise some kind of Captain Planet-type superhero but for feminists. I believe that day has nearly arrived."
Findings from this study indicated a clear difference in aggressive responses between the genders, with women overwhelmingly compelled to retaliate by attacking the offender’s reputation, mostly through gossip. This gender effect panned out even after controlling for participants’ evaluation of the social appropriateness of such acts.
Part of TPM Book Club on The Purity Myth by Jessica Valenti
"But I want to deal with the way that we're not helping ourselves when we talk about sex in terms of health consequences and inevitability, and avoid the harder discussion about why pleasure is far from shallow, but an important part of human life. Many people reject the purity myth, but still tend to view pleasure as an illegitimate way to spend time compared to working or engaging in some self-improvement project."
This tale of the Humiliation of the Uppity Woman is stomach-churningly ugly and I'm finding it difficult to get through or over or around, so before we plow through the last of it, I just need to vent a bit.
It's a nasty piece of work and the authors revel in its nastiness. And that reveling is revealing.
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