Saturday, May 11, 2013
Monday, May 6, 2013

(Source: theway-youshine)

Saturday, April 13, 2013

(Source: pinkchalice)

Friday, March 29, 2013 Wednesday, February 27, 2013
What are you supposed to do when someone asks you to “prove” that feminism isn’t a massive conspiracy theory in a country where we’ve only had 39 female senators in the nation’s entire history, and 20 of them are serving right now? What kind of a stupid fucking question is that? What are you supposed to say when the 8,000th faux-incredulous jackass throws you the same argument about the wage gap or the draft or bumbling dads in Tide commercials—as though holding each of their hands individually through the empirical facts of the world around us is a worthwhile use of my time. As though feminist academics haven’t filled books (decades of books) with answers to that shit already. As though they believe that if they can keep you occupied refuting their flimsy trump cards over and over forever, they can stave off any changes to the culture that keeps them on top.

Lindy West, Sexism Fatigue: When Seth McFarlane is a Complete Ass and You Don’t Even Notice

(Source: andyouhavetogivethemhope)

Thursday, February 21, 2013
It is significant that the word ‘passion’ and the word ‘passive’ share the same root in the Latin word for ‘suffering’ (passio). To be passive is to be enacted upon, as a negation that is already felt as suffering. The fear of passivity is tied to the fear of emotionality, in which weakness is defined in terms of a tendency to be shaped by others. Softness is narrated as a proneness to injury. The association between passion and passivity is instructive. It works as a reminder of how ‘emotion’ has been viewed as ‘beneath’ the faculties of thought and reason. To be emotional is to have one’s judgement affected: it is to be reactive rather than active, dependent rather than autonomous. Feminist philosophers have shown us how the subordination of emotions also works to subordinate the feminine and the body. Emotions are associated with women, who are represented as ‘closer’ to nature, ruled by appetite, and less able to transcend the body through thought, will and judgement. The Culture Politics of Emotion, Sara Ahmed
In pop culture, girls who crush hopelessly on guys they can’t have are painted as just that – hopeless. Over and over again, we’re taught that girls who openly express sexual or romantic interest in guys who don’t want them are pitiable, stalkerish, desperate, crazy bitches. More often than not, they’re also portrayed as ugly – whether physically, emotionally or both – in order to further establish their undesirability as an objective fact. Both narratively and, as a consequence, in real life, men are given free reign to snub, abuse, mislead and talk down to such women: we’re raised to believe that female desire is unseemly, so that any consequent shaming is therefore deserved. There is no female-equivalent Friend Zone terminology because, in the language of our culture, a man’s romantic choices are considered sacrosanct and inviolable. If a girl has been told no, then she has only herself to blame for anything that happens next – but if a woman says no, then she must not really mean it. Or, if she does, she shouldn’t: the rejected man is a universally sympathetic figure, and everyone from moviegoers to platonic onlookers will scream at her to just give him a chance, as though her rejection must always be unfounded rather than based on the fact that he had a chance, and blew it. And even then, give him another one! The pathos of Single Nice Guys can only be eased by pity-sex with unwilling women that blossoms into romance! Lamenting the Friendzone, or: The Nice Guy Approach to Perpetuating Sexist Bullshit  (via grrl-meat)

(Source: fozmeadows)

Sunday, January 27, 2013

I’d like you to remember the last time you found it difficult to give an explicit “no” to somebody in a non-sexual context. Maybe they asked you to do them a favour, or to join them for a drink. Did you speak up and say, outright, “No?” Did you apologise for your “no?” Did you qualify it and say, “Oh, I’m sorry, I can’t make it today?” If you gave an outright “no,” what privileged positions do you occupy in society, and how does your answer differ from the answers of people occupying more marginalised positions?

This form of refusal was analysed in 1999 by Kitzinger and Frith (K&F) in Just Say No? The Use of Conversation Analysis in Developing a Feminist Perspective on Sexual Refusal. Despite the seeming ambiguity in question/refusal acts like, “We were wondering if you wanted to come over Saturday for dinner,” “Well, uhh, it’d be great but we promised Carol already,” they are widely understood by the participants as straightforward refusals.

K&F conclude by saying that, “For men to claim [in a sexual context] that they do not ‘understand’ such refusals to be refusals (because, for example, they do not include the word ‘no’) is to lay claim to an astounding and implausible ignorance of normative conversational patterns.”

Under Duress: Agency, Power, and Consent

Like I’ve said before. There’s no excuse.

(Source: home-of-amazons)

Saturday, November 17, 2012