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Meghan Murphy is one of Canada’s leading Feminists. This quote is from her article – “Thanks to trans activism, 2017 saw a return to old-school, sexist dismissals of women and women’s rights.” Definitely worth your time to go and peruse the entire article. What I would like to focus on is how well this quote highlights one aspect of the feminist struggle against the various incarnations of patriarchy and men’s rights activism.
Feminists (those who struggle for the emancipation of women from patriarchy) are being attacked for merely naming the problem that they face. Gender is a problem, it is a toxic hierarchy that hurts both women and men. The liberal mainstream won’t have any of it though (quelle suprise~!~). Instead, the notion of gender identity is being enshrined in law and shoehorned into society which of course is good for men, but bad for women. Women brave enough to challenge the ideology of ‘gender identity’ are are routinely misconstrued, harassed, and marginalized. Why?
Questioning the dominant patriarchal narrative – and yes the transactivist narrative is inherently patriarchal – is challenging male dominance in society, and will always be vilified and marginalized.
The good news is that the dictates of reality defying ‘gender-identity’ platform, even if just superficially examined, are unpalatable to not only to the so-called ‘mainstream sensibilities’, but also to those who value rational arguments based on material reality and fact.
Feminists have known this pretty much since the beginning and the radical vanguard are now slowly being joined by those who appreciate the strength of radical feminist arguments and analysis.
Let us hope this trend continues and intensifies, because Patriarchy 2.0 is in dire need of a serious blaming.
“The notion that “gender identity” exists at all flies in the face of feminist analysis, which says being born female is what forces women into an oppressed class of people, regardless of whether or not they identify with that position. But this point, as well as the concerns women have expressed around the impact of writing something as vague and as regressive as “gender identity” into legislation, including questions around whether males should be permitted in female prisons, change rooms, and transition houses, go unacknowledged and unaddressed by trans activists and queer theorists like Barker. Instead, she paints challenges to this ideology as nothing more than a hateful, unfounded, irrational attack on trans-identified individuals, writing:
“A moral panic is the process of arousing social concern over an issue. Moral panics often involve scapegoating a particular group as the ‘evil’ responsible for a range of societal ills.”
Indeed, Barker sounds no different than the anti-feminists over at Spiked, who claim the #MeToo campaign is a “harassment panic” that demonizes men unfairly. She claims trans-identified people are vilified by challenges to and questions about transgenderism, trans activism, and policies that allow men to enter into women-only spaces, simply based on self-identification, intentionally declining to acknowledge that what women fear is not an abstract trans-identified person, but men, specifically. No one has argued, as Barker claims, that trans-identified people are specifically dangerous or violent. What has been argued is that males are a threat to females, regardless of how they identify. If this fact is indeed considered a “moral panic” in the eyes of people like Jones and Barker, then they are better suited for the alt-right crowd than they are among progressives.
Barker says that this kind of “moral panic” (commonly known as “feminism”) exists to “enable us to attack a specific group for problems we’re all implicated in”… As though we have no idea who is doing all the raping and beating in this world and as though women are equally as culpable…”
How can one tell when men have well and truly infiltrated 3rd wave feminism? When you invite a dude to speak at your Woman’s March who is advocate for the sex industry while concomitantly blocking feminists who are fighting for female liberation. I can fucking smell the inclusivity a mile away, can’t you? Funny how inclusive only works if you bend a knee to the males in charge. Perhaps this is ‘exclusive inclusivity’ who knows – we should look to a male for guidance in with these trying feminist issues…
How about no?
Let’s look to a feminist who is at the forefront of female liberation in Canada, Meghan Murphy:
More on the Vancouver ‘Women’s March’ –
And so we march on, indeed.
Oh, and if you are indeed a member of the oppressed female sex class, the Vancouver Women’s March will block you from commenting. Not that mere blocking can stop the female fight for liberation from patriarchy. See the twitter thread here.
Thread highlights :
Watch female erasure in action. :/
The definition of religious insanity.
Just saw the upcoming repertoire for next semester. Can’t wait to sing this one. :)
Josef Gabriel Rheinberger, whose father was the treasurer for Aloys II, Prince of Liechtenstein, showed exceptional musical talent at an early age. When only seven years old, he was already serving as organist of the Vaduz parish church, and his first composition was performed the following year. In 1849, he studied with composer Philipp M. Schmutzer (31 December 1821 – 17 November 1898) in Feldkirch, Vorarlberg.[1]
In 1851, his father, who had initially opposed his son’s desire to embark on the life of a professional musician, relented and allowed him to enter the Munich Conservatorium. Not long after graduating, he became professor of piano and of composition at the same institution. When this first version of the Munich Conservatorium was dissolved, he was appointed répétiteur at the Court Theatre, from which he resigned in 1867.[2]
Josef and Fanny shortly after their marriage
Rheinberger married his former pupil, the poet and socialite Franziska “Fanny” von Hoffnaass (eight years his senior) in 1867. The couple remained childless, but the marriage was happy. Franziska wrote the texts for much of her husband’s vocal work.
The stylistic influences on Rheinberger ranged from contemporaries such as Brahms to composers from earlier times, such as Mendelssohn, Schumann, Schubert and, above all, Bach. He was also an enthusiast for painting and literature (especially English and German).
In 1877 he was appointed court conductor, responsible for the music in the royal chapel. He was subsequently awarded an honorary doctorate by Ludwig Maximilian University of Munich. A distinguished teacher, he numbered many Americans among his pupils, including Horatio Parker, William Berwald, George Whitefield Chadwick, Bruno Klein and Henry Holden Huss. Other students of his included important figures from Europe: Italian composer Ermanno Wolf-Ferrari, and German composers Engelbert Humperdinck and Richard Strauss and the conductor (and composer) Wilhelm Furtwängler. See: List of music students by teacher: R to S#Josef Rheinberger. When the second (and present) Munich Conservatorium was founded, Rheinberger was appointed Royal Professor of organ and composition, a post he held for the rest of his life.
On 31 December 1892 his wife died, after suffering a long illness. Two years later, poor health led him to give up the post of Court Music Director.[3]
Rheinberger in his later years
Rheinberger was a prolific composer. His religious works include twelve Masses (one for double chorus, three for four voices a cappella, three for women’s voices and organ, two for men’s voices and one with orchestra), a Requiem and a Stabat Mater. His other works include several operas, symphonies,[4] chamber music, and choral works.
he following translation by Edward Caswall is not literal, and represents the trochaic tetrameter rhyme scheme, and sense of the original text.
Stabat mater dolorósa
juxta Crucem lacrimósa,
dum pendébat Fílius.
Cuius ánimam geméntem,
contristátam et doléntem
pertransívit gládius.
O quam tristis et afflícta
fuit illa benedícta,
mater Unigéniti!
Quae mœrébat et dolébat,
pia Mater, dum vidébat
nati pœnas ínclyti.
Quis est homo qui non fleret,
matrem Christi si vidéret
in tanto supplício?
Quis non posset contristári
Christi Matrem contemplári
doléntem cum Fílio?
Pro peccátis suæ gentis
vidit Iésum in torméntis,
et flagéllis súbditum.
Vidit suum dulcem Natum
moriéndo desolátum,
dum emísit spíritum.
Eia, Mater, fons amóris
me sentíre vim dolóris
fac, ut tecum lúgeam.
Fac, ut árdeat cor meum
in amándo Christum Deum
ut sibi compláceam.
Sancta Mater, istud agas,
crucifíxi fige plagas
cordi meo válide.
Tui Nati vulneráti,
tam dignáti pro me pati,
pœnas mecum dívide.
Fac me tecum pie flere,
crucifíxo condolére,
donec ego víxero.
Juxta Crucem tecum stare,
et me tibi sociáre
in planctu desídero.
Virgo vírginum præclára,
mihi iam non sis amára,
fac me tecum plángere.
Fac, ut portem Christi mortem,
passiónis fac consórtem,
et plagas recólere.
Fac me plagis vulnerári,
fac me Cruce inebriári,
et cruóre Fílii.
Flammis ne urar succénsus,
per te, Virgo, sim defénsus
in die iudícii.
Christe, cum sit hinc exíre,
da per Matrem me veníre
ad palmam victóriæ.
Quando corpus moriétur,
fac, ut ánimæ donétur
paradísi glória.
Amen.
At the Cross her station keeping,
stood the mournful Mother weeping,
close to her Son to the last.
Through her heart, His sorrow sharing,
all His bitter anguish bearing,
now at length the sword has passed.
O how sad and sore distressed
was that Mother, highly blest,
of the sole-begotten One.
Christ above in torment hangs,
she beneath beholds the pangs
of her dying glorious Son.
Is there one who would not weep,
whelmed in miseries so deep,
Christ’s dear Mother to behold?
Can the human heart refrain
from partaking in her pain,
in that Mother’s pain untold?
For the sins of His own nation,
She saw Jesus wracked with torment,
All with scourges rent:
She beheld her tender Child,
Saw Him hang in desolation,
Till His spirit forth He sent.
O thou Mother! fount of love!
Touch my spirit from above,
make my heart with thine accord:
Make me feel as thou hast felt;
make my soul to glow and melt
with the love of Christ my Lord.
Holy Mother! pierce me through,
in my heart each wound renew
of my Savior crucified:
Let me share with thee His pain,
who for all my sins was slain,
who for me in torments died.
Let me mingle tears with thee,
mourning Him who mourned for me,
all the days that I may live:
By the Cross with thee to stay,
there with thee to weep and pray,
is all I ask of thee to give.
Virgin of all virgins blest!,
Listen to my fond request:
let me share thy grief divine;
Let me, to my latest breath,
in my body bear the death
of that dying Son of thine.
Wounded with His every wound,
steep my soul till it hath swooned,
in His very Blood away;
Be to me, O Virgin, nigh,
lest in flames I burn and die,
in His awful Judgment Day.
Christ, when Thou shalt call me hence,
be Thy Mother my defense,
be Thy Cross my victory;
While my body here decays,
may my soul Thy goodness praise,
Safe in Paradise with Thee.
– Translation by Edward Caswall, Lyra Catholica (1849)
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