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On International Day for the Elimination of Violence Against Women I think its important to affirm that:- Women are oppressed as a sex class.

The oppression of women as a sex class exists in order to enable male access to women’s bodies as a reproductive and sexual resource,and the appropriation of women’s domestic, reproductive and emotional labour. This appropriation is facilitated by a system of socialisation which inculcates entitlement in males, and teaches women to prioritise the needs of others above their own

Once upon a time, we called this system ‘gender.’ Male violence against women and girls is not a series of ‘isolated incidents.’ It is a structural feature of the system of women’s oppression. It arises from male entitlement, and aggrieved entitlement when women do not comply with what men want or expect  Male violence functions as a mechanism to enforce women’s compliance with male entitlement

Women have a right to politically organise as a sex class in order to raise consciousness about, and resist, MVAWG Women have a right to single-sex spaces in order to discuss their experiences of, and heal, from their experiences of male violence.  Women have a right to determine who they stand in solidarity with in the fight against MVAWG, and to determine with whom they share political interests.

Solidarity to all the women in the women’s movement who have dedicated their lives to raising awareness about the epidemic of MVAWG in this society and to providing services to our sisters when they most need them.xx You can follow @janeclarejones. (Source: https://threader.app/thread/1463789703669465091)

Male violence (and the threat of male violence) still shapes women’s lives here in 21st century.  We have not advanced past the stage of needing female only spaces and strong rules regarding the safeguarding of women and children from predatory men.  The transgender idea of self – identification inserts a gigantic loophole into conventional safeguarding techniques thus rending safeguarding untenable and unsafe for women. Human beings cannot change sex and we should not as a society entertain legislation and legal fictions that promote this dangerous idea.

 

 

“I learned that predators don’t have ‘PREDATOR’ tattooed on their foreheads. They tend, at least to begin with, to resemble your next door neighbour or friendly uncle. They don’t announce themselves as perverted.They seem friendly, helpful and ever so keen to please, the kind of people who go out of their way to befriend, perhaps proffer little gifts, some pocket money, tell a few jokes, until there’s an uneasy reliance upon them, by which time it’s too late to back out because the hooks are in so far that they can’t be released without more damage, destruction, public shame and deep personal regret. Those men supplant themselves into the empty spaces previously occupied by ex partners or fathers or brothers, bringing salvation, which soon turns to coercion and pain, gaslighting and deflection. Some such men are upright citizens, not just famous disc jockeys and musicians, but teachers, foster carers, priests, Scout leaders, lawyers, judges, doctors, each and every walk of life in fact has predators with disordered minds. They encourage the keeping of secrets, for that secrecy, darkness and shade are essential to achieving their ends. They are not to be questioned in their motives, required to justify or explain what they do.

Some men frighten women; some men bully women; some men kill women; some men belittle and humiliate women and some men harm little girls. Some men get to little girls via their vulnerable mothers; some men get kicks prowling where they can and ambush women or their daughters. That is why women and girls have single-sex spaces, for safety, respect and dignity.

Men who batter or molest or terrorise their stepdaughters into silence don’t grass themselves off – they refer to the falls, the accidents, the self-inflicted injuries occurring strangely in odd circumstances as they babysat. And, offended, do the ‘who, me?’routine, indignant.

Women who are vulnerable and see their children abused by new partners don’t always manage to recognise or speak of what is right under their noses, they’re weakened, isolated, and scared – for some in such circumstances, escape, refuge or justice are for the birds – and were they to pluck up the courage to seek such aid, what they need are soothing understanding female voices who know the terror which comes from having the lighter, weaker, more vulnerable body, unable to fend off attack. Women fleeing violence, abuse, domestic terror inflicted upon them by men don’t deserve to be greeted at the door of a refuge by an intact male telling them to leave their ‘trans bigotry’ outside on the doorstep.

And women who have been brutalised might try to find a quiet cool breathing space in a public toilet in a supermarket where they can take a deep breath and stare into space for a few precious moments whilst fearing what lies ahead, moments to check a noticeboard for a helpline or just to sit in peace away from a boorish leering unwelcome advance.

Mothers in emergency treatment rooms getting shards of glass tweezered from the backs of their heads, or their cheeks, or having their lips or eyebrows decorated with butterfly strips don’t want those administrations provided by fat male fingers – those resemble the hard hands which punched and slapped hell into them.

Grannies in their twilight, scared and alone in hospital wards with varicose veins, hip replacements or hysterectomies don’t desire to wobble onto a bedpan in a nightgown in full view of a male bodied patient.

Teenage girls shouldn’t hide at home for embarrassment of having to use school toilets as boys listen to them rustling next door – we’re sending money to charities building toilets in Africa, for girls, so that girls can get educated, yet here in Scotland we are tearing those girls’ toilets down. Feminist to our fingertips we Scots are. Indeed, but perhaps only upon the international stage, not at the domestic hearth.

We know that the majority of female prisoners in Scotland are not locked up because of their violence, most having suffered trauma in childhood, usually at the hands of abusive men – yet these days women are required to share with transwomen – intact male bodies – with scant if any risk assessment and no regard to the views of the women – retraumatisation comprising cruel and degrading treatment – condoned by a female First Minister in a country whose justice system was once allegedly the envy of the civilised world.

So today in 2021 I am no longer a safeguarder – I left that job a few years ago. In the meantime though, there has been a new training regime instigated when safeguarders learn how to interview children and have to compete the ‘Enhanced Disclosure’ check – you fill in a form which I learned last week no longer asks for the applicant’s sex, but for the applicant’s gender – I don’t know why that is but I do know this – one day in Scotland we will see, as self-identification erodes the safe spaces and safe places women and girls need, that predators will access those places and lives of women and girls will be harmed and their safety jeopardised. Dignity, respect, choice, sex, not gender -‘these will all be tossed into the abyss by the SNP/Green government as they take ‘a leap of faith’ , in the name of progress. Back to the future and the loss of the gains our great grannies won 100 years ago. It is to Scotland’s shame, and my conscience won’t allow it. Will yours?”

When examining the claims of transgender ideology what is often found are fundamentally paradoxical claims about what the stated goals of the movement are and how they are to be achieved.

 

The transgender rights movement relies on opacity and vagueness to put forward it’s claims.  They claim to be the ‘most oppressed’ minority, while in reality they are not.  Ask them which rights specifically they do not have, they almost never answer because their goal is not about fighting for their rights, it is about ensuing you comply with what they say.  Which, of course, isn’t a position but rather an imposition of set of ideas and thus not really an argument per se.

 

In this selection Ms.Jackson examines some of the common claims transgender activists make and evaluates them against what is actually happening and the record of other rights movements.  No other rights movement has actively campaigned for the removal of other marginalized groups rights.  Specifically female rights with regards to their boundaries, spaces, services, and sports.  Women who, rightly, oppose this male colonization of female space are threatened, attacked, and face public censure for standing up and defending their boundaries.

For instance, Margaret Atwood retweeted an article that mildly criticized the more radically misogynistic behaviour of transrights activists.  This is the a small sample of the reactions she received:

Yes, I for one, can definitely see how progressive this transrights movement is.  It is, in fact, misogyny and male rights activism as soon as you scratch the surface.  And of course, what looks and quacks like anti-female activism is indeed anti-female activism as Ms. Jackson correctly identifies.



Hey progressives, these are the sorts of actions that trans rights activists do the name of inclusivity and their ‘rights’. Still feel like you’re on the ‘right side of history’?  This is male anger and violence directed toward women for daring to hold a conference about women (FiLia2021).

How novel.

Women hold a meeting and talk about, amongst other things, male violence against women…and two “Men’s Rights Activists” sit outside with aggressive slogans about genitals.

Sums up exactly what’s been going on.    So marginalized and so oppressed…

Protesting at a women’s rights conference today. And you can see their point. Women who won’t have sex with them, be naked in front of them, be intimately examined by them or touch their genitals are, as these protesters say, unconscionable bigots who deserve corrective rape.

 

 

So to summarize the nature of transactivism and their inhabiting of the ‘right side’ of history –

Funny how that works…

Needs be that Women have the funding apparatus available to them that cannot be corrupted by the influence of males under the spell of the current gender-magic ideology.  Thus Lift Women is a thing.  Go check it out.

 

 

 

Something went wrong between the 2nd and 3rd wave of female political action.  The class based analysis so firmly rooted in the second wave seemed to have been gradually pushed to the margins and replaced with a the conception of intersectionality that in its initial phase could have gone hand in hand with the more traditional feminist analysis.  Intersectionality is the idea that people can experience different layers of discrimination simultaneously based on their race, sex, and class served to furtherfill out traditional radical feminist theory and increase the sensitivity toward women with diverse race and cultural backgrounds.

So far so good?  Right?

Well it would be all good if we just incorporated this utilitarian and useful 3rd wave innovation.  The notions of ‘identity’ and ’empowerment’ were also gifts from the third wave and where some of the analysis began to go off the rails.

From the notion of ’empowerment’ we get most of the dead branch known as Liberal Feminism that is about doing actions in society, that if they feel good and make you feel good, they are in fact empowering acts.  This leads to the idea that activities like pole dancing and stripping can be ‘feminist’ acts because they are empowering the individual woman with agency (?) and power within society.

Many feminists would pause here because like most features of society, patriarchy operates on the macro as well as the micro level.  To return to our previous example, the occupations of both pole dancing and stripping may indeed provide empowerment on the level of the individual, but on a boarder social analysis both serve the male gaze and continue to reinforce the commodification and objectification of the female body.  So perhaps we can see where some friction exists between these two theoretical feminist standpoints.

The notion of identity is also useful in certain contexts because it allows discrimination and oppression that exist within society to be categorized and analyzed with greater precision.  Identity is a tonic against the sometimes homogenizing nature of theoretical work and allows theory and praxis better able to respond to the needs of women from diverse backgrounds.

Identity has now metastasized.  In certain ideological circles it rests above nearly all other theoretical concerns.  More importantly the notion of identity has been severed from the social, material reality we all share.  What we think about ourselves now has a certain reified air that precludes any sort of questioning or critical examination.

For instance, it is now popular to ‘come out’ as non-binary.  Being non-binary is a vague notion that an individuals personal expression isn’t tied to their sex  – so a male person can have a ‘boy-day’ or  ‘girl-day’ depending on their mood.  You gentle reader, would not be alone in concluding that people claiming be non-binary may just be fulfilling the need to feel edgy and special in society.  It’s nice to stand out I suppose, but adopting male or female stereotypes and demanding that others play along with your wacky pronouns and related charade seems like a rather cumbersome and ultimately anti-social way to go about achieving that goal.  Furthermore, since no person embodies all of the stereotypes of their sex but rather a mixture of the two, we are all, in fact, non-binary (just with less narcissism that those boldly ‘coming out’).

Another particularly problematic aspect that has arisen is the notion of self identification and that one’s personal declaration of gender somehow overrides the societal norms and expectations we all follow.  The most common point of friction is when men, because they have gender feelings, decide that they are women and should therefore have access to female spaces, services, and sports.  The problem is that self id does not change the male socialization, nor the male patterns of behaviour that require all inhabitants of the class of men to be excluded from female only spaces.

Transgender ideology is deeply misogynistic.  Women who disagree with gender ideology and men in their spaces are ostracized, threatened, and called bigots because they have the temerity to raise concern with the erosion of their boundaries and sex based rights within society.  Transgender ideology is also an impediment to the safeguarding of women and children as again, male gender-feelings are given precedence over female safety in society.  The conflict will not resolve until the men involved in the transgender movement respect female boundaries and the female ‘no’.

Being gender diverse is fine, but one must respect the material realities of sex and sex based oppression that exist within our society.

 

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