February 15, 2018
Cross-posted from: Gappy Tales
Originally published: 13.12.17
The Political Compass is a model of two axes, one running horizontally from left to right, the other vertically down through the middle. One represents a spectrum of ideas concerning economic organisation: the far left of tightly controlled state economics running across to the deregulation and free markets of the right; the other of social control: a hard, top line of extreme authoritarianism sliding down into anarchy.
It is useful, this compass, in that it highlights well our preoccupation with left and right, to the extent that we tend not only to lose sight of the equally important vertical axis, but also to confuse the two; leading, among other things, to the often lazy conflation of the socially liberal with the left. It was in this way that a neo-liberal free marketeer such as Emmanuel Macron, was able in the French presidential election to be presented as somehow a candidate of the left, when in fact it was his libertarian, not leftist, values that held him in such stark contrast to Le Pen’s hateful authoritarianism.
Read more The Rise of the Authoritarian Left, by @GappyTales
August 18, 2017
Feminist debates on violence against women have often become polarized by conflicting ideas about women’s agency. But in her research on street harassment, Fiona Vera-Gray found that Simone de Beauvoir’s concept of ‘situation’ offered a way to move our thinking forward.
There is a growing need to revisit our conceptual frameworks for understanding men’s violence against women and girls. Recent high-profile cases have raised public awareness of the extent of sexual violence; by using digital media, feminist activists have highlighted the everyday nature of men’s intrusive behaviour. The diverse voices that give feminism as a political movement its complexity and reflexivity have undoubtedly been amplified. But the internet has also changed the way we create, take in and distribute information; often we end up speaking over rather than to one another.
Read more Situating agency, by Dr Fiona Vera-Gray for @strifejournal
August 9, 2016
Intersectionality has been a common theme in feminist theory, writing, and activism for the last few years. It has even become something of a buzzword. And yet there remains a great deal of misunderstanding over what intersectionality actually means and, subsequently, how it is supposed to manifest within the feminist movement. This confusion has resulted in a degree of backlash, claims that intersectionality distracts women’s energy from the key aims of the feminist movement – dismantling patriarchy, ending male dominance and violence against women – when in fact it is only through a truly intersectional approach that these goals become possible for all women, not simply the white and middle-class. And feminism is about uplifting all women, a goal which becomes impossible when only those aspects of women’s experiences relating to the hierarchy of gender. This is where intersectionality becomes essential.
Read more Intersectionality – a Definition, History, and Guide by @ClaireShrugged
April 22, 2016
A brief foreword: This is the first in a series of blog posts on race and racism in the feminist movement. It is not a feel-good piece. Equally, it is not a reprimand. It is a wake-up call – one which I hope will be answered. Part two of the series The Outsider Within: Racism in the Feminist Movement is available here
Solidarity between women is vital for liberation. If the feminist movement is to succeed, feminist principles must be applied in deed as well as in word. Although intersectionality is used as a buzzword in contemporary activism, in many ways we have deviated from Crenshaw’s intended purpose: bringing marginalised voices from the periphery to the centre of the feminist movement by highlighting the coexistence of oppressions. White women with liberal politics routinely describe themselves as being intersectional feminists before proceeding to speak over and disregard those women negotiating marginalised identities of race, class, and sexuality in addition to sex. Intersectionality as virtue-signalling is diametrically opposed to intersectional praxis. The theory did not emerge in order to aid white women in their search for cookies – it was developed predominantly by Black feminists with a view to giving women of colour voice.
White feminists of all stripes are falling down at the intersection of race. Liberal feminists frequently fail to consider racism in terms of structural power. Radical feminists are often unwilling to apply the same principles of structural analysis to oppression rooted in race as in sex.
Read more Your Silence Will Not Protect You: Racism in the Feminist Movement by @ClaireShrugged