Old gents’ club

Is it something in the Bovril?

Cat Ferguson at BuzzFeed reports:

Tim Hunt, who won the 2001 Nobel Prize in medicine for his work on cell duplication, was speaking at an invitation-only lunch in honor of women in science. He reportedly opened his talk by saying: “Thanks to the women journalists for making lunch.”

The 72-year-old scientist went on to say that he has a reputation as a chauvinist, and that labs should be segregated by sex. The problem with female scientists? “You fall in love with them, they fall in love with you, and when you criticize them, they cry!”

[Read more…]

These days, Dawkins describes himself as “a communicator”

Sophie Elmhirst has a long profile of Richard Dawkins in the Guardian. It’s partly about his new career of creating uproars on Twitter, and whether or not that’s a good idea.

The two strands of Dawkins’s mission – promoting science, demolishing religion – are intended to be complementary. “If they are antagonistic to each other, that would be regrettable,” he said, “but I don’t see why they should be.” But antagonism is part of Dawkins’s daily life. “I suppose some of the passions that I show are more appropriate to a young man than somebody of my age.” Since his arrival on Twitter in 2008, his public pronouncements have become more combative – and, at times, flamboyantly irritable: “How dare you force your dopey unsubstantiated superstitions on innocent children too young to resist?,” he tweeted last June. “How DARE you?”

“Flamboyantly irritable” is a good way of putting it. There are problems with both, especially in a famous Oxford academic – and especially when they are irritable rather than witty or probing. Anybody can do irritable, and anybody does; it’s hard to see why Dawkins needs to join that massive and uninteresting crowd.

These days, Dawkins describes himself as “a communicator”. But depending on your point of view, he is also a hero, a heathen, or a liability. Many of his recent statements – on subjects ranging from the lack of Nobel prize-winning Muslim scientists to the “immorality” of failing to abort a foetus with Down’s syndrome – have sparked outraged responses (some of which Dawkins read aloud on a recent YouTube video, which perhaps won him back a few friends). For some, his controversial positions have started to undermine both his reputation as a scientist and his own anti-religious crusade. Friends who vigorously defend both his cause and his character worry that Dawkins might be at risk of self-sabotage. “He could be seriously damaging his long-term legacy,” the philosopher Daniel Dennett said of Dawkins’s public skirmishes. It is a legacy, Dennett believes, that should reflect the “masterpiece” that was The Selfish Gene and Dawkins’s major contribution to our understanding of life. As for Twitter: “I wish he wouldn’t do it,” Krauss said. “I told him that.”

Lots of people have told him that – friends and colleagues, I mean, not just onlookers. [Read more…]

Why wouldn’t you call on the king to issue a royal pardon?

Oh, do better, State Department. Come on.

Via Paul Fidalgo at The Morning Heresy – a passage from the daily press briefing at State.

QUESTION: Saudi Arabia.

MR RATHKE: Yeah.

QUESTION: Do you have any comment or reaction on the upholding by the supreme court of the blogger’s verdict and punishment by flogging?

MR RATHKE: We are deeply concerned that the Saudi supreme court has upheld the 10-year prison sentence and 1,000 lashes for human rights activist and blogger Raif Badawi for exercising his rights to freedom of expression and religion. As we had previously said back in January, the United States Government continues to call on Saudi authorities to cancel this brutal punishment and to review Badawi’s case and sentence. We strongly oppose laws, including apostasy laws, that restrict the exercise of freedom of expression, and we urge all countries to uphold these.

QUESTION: So would you like to see this – the court said the only way it could be overturned was with a royal pardon. Would you be – are you looking for the new king to grant a pardon in this case? [Read more…]

Blurts

A couple of people who dislike one or more of my recent posts have explained their thinking to me via…

…Twitter.

Why do people do that? What is the point? They could comment here, they could email me, they could (if they’re friends) talk to me on Facebook…but instead they choose the medium where you can write only 140 characters at a time.

Why?

It always fills me with a vast weariness when people do that.

  1. Blurt
  2. Blurt
  3. Blurt

Ok, now what? There are things I can say to each blurt, but what is the point? I don’t want to blurt. I want to be able to use however many characters I need for the purpose. I don’t want to engage in a dance of blurts.

So I just sigh and ignore the blurts.

Seriously, if you want to talk to me about something complicated, do it anywhere but Twitter. Twitter is the wrong damn medium for that.

Guest post: This shared frame for solidarity has been missing

Originally a comment by Salty Current* on Living in the box [guest post by Seth].

There are so many other things going on here. Survival. Solidarity. Empathy. To me those are the keys… not making sure everyone is on the same page theoretically. Imagine one person saying, “I’m just trying to breathe here” and receiving the answer, “But what does that mean for ME?”

This strikes me as a strange argument. Taking into consideration how our actions affect others who are oppressed and struggling, listening to their concerns and taking them into account, is pretty much the definition of solidarity.

There was a great interview by Chris Hayes of Brittney Cooper several months ago, at the time the hidden-camera street harassment video went viral. I think he expected Cooper to basically side with those arguing that the video contributed to racial bias, if inadvertently, and leave it at that. Instead, she recognized the validity of that argument (and expanded it: the reception of the video also tended to sideline the vulnerability of black girls and women to street harassment); but then went on to suggest that black men, rather than focusing on this exclusively, could find their solidarity with women by seeing the problem within a shared framework of wanting to occupy public space and not be harassed – in their case, by police, in women’s, by men. It wasn’t a rhetorical game, but an accurate framing of the problems that could allow people to see their struggles in common terms rather than being set against each other. [Read more…]

We see that trans people express their gender in diverse ways

Zinnia has a terrific post from last December explaining how and why trans people got shoved into hyper-gendered boxes.

When it comes to transitioning, many people seem to equate living as a woman with being stereotypically feminine. It’s a common assumption that trans women express their womanhood via conventional or even excessive femininity. Movies and TV shows often depict trans characters as far more feminine than most cis women – at times absurdly so. Tabloids focus on conventionally attractive models and actresses; when Christine Jorgensen became one of the first widely known trans women in 1952, front-page headlines described her as a “blonde beauty”.

Sound familiar? It sounds to me exactly like the reactions to Caitlyn Jenner’s Vanity Fair cover. It sounds exactly like that patronizing “ooooooh great job of being a gorgeous woman!!” commentary, as if that were the whole and only meaning of being a woman. [Read more…]

Guest post: Compliments aren’t something separate from this problem

Originally a comment by Salty Current on Nail polish.

I think part of the problem is the conflation of identity with all of the cultural baggage that’s come to be associated with being a man or a woman. I’ve always felt that I’m a woman, felt that my woman’s body was “right,” and this has never had anything whatsoever to do with my preferences, interests, emotions, or abilities. I didn’t question whether I was a boy because I liked sports and math and had no interest in dolls or having children. I wasn’t confirmed in my girlness because I nurtured (stuffed and real) animals or liked playing with other girls or dancing. The thought that I might actually be a boy simply never occurred to me, and in the years since, as I’ve learned about people whose experience was very different, I understood them but still never shared that experience. And I believe this is true of everyone: people understand their identity, however complex that might be; they don’t develop that identity on the basis of what they like or what interests them. I’m sometimes a man in my dreams, but I don’t wake up confused about my identity.

I just don’t think there’s a connection – I don’t think trans women know they’re women because they like nail polish or weddings or whatever is associated with women in their culture. I think they know they’re women, and then, like everyone else in the culture, often have (stupid) ideas about what that entails.

None of the nonsense associating women with some things and men with others is the fault of trans people. They can reproduce it, as we all can, but the problem is with the culture generally. So when I as a feminist challenge some aspect of patriarchy – including the media or public response to a trans woman – I’m not trying to lay the problem at their door. [Read more…]

Guest post: Living in the box

Originally a comment by Seth on We need to talk.

I think Ian Cromwell (www.crommunist.com, formerly of this very blogging nexus) has made some very cogent analyses of race that can, mutatis mutandis, be appropriated to gender analysis with respect to gender identity and gender expression. To paraphrase Ian, race is a social construct, and as such is equal parts ‘how one sees oneself’ and ‘how one is seen by everyone else’. (There is more involved, to be sure, but Ian’s archives are free for the perusal of the curious.)

Similarly, I think gender can be described as a confluence of ‘how one sees oneself’ and ‘how one is seen by everyone else’. Ophelia, MrFancyPants, and I are more-or-less comfortable with the gross dynamics of how we’re seen by ‘everyone else’ in regards to our genders, though indeed we all have some very strong disagreements of the specific assumptions that come along with that assignation. None of the three of us particularly identify with being men or women very strongly, in the same way that Ophelia and I don’t particularly identify with being white people. We understand that that is how we fall under the social classification system, we acknowledge it, and we don’t feel misidentified when other people look at us and say ‘Oh, there goes a [woman/man/white person]’. (Of course I’m being a bit presumptive, but I think it’s a fairly safe presumption, given my familiarity with Ophelia’s archive; I’m open to correction.)

Indeed, this is the very definition of what it means to be cisgender: when society (aka ‘everyone else’) looks at us and shoves us into a box, we do not grumble about the label on the lid of the box. We don’t feel a fundamental wrongness with the overall shape of the box. We could take or leave it, really. For many people like us (and, indeed, for the three specific people I’ve named here, including myself), we might disagree with the colour of the box, or with some of the other items that get shoved into the box along with us that we’re expected to contort ourselves to accommodate, but the box itself isn’t the issue. [Read more…]

We need to talk

Jane Clare Jones at Trouble and Strife puts it this way:

Feminism, as a political movement aimed at the liberation of women, has long theorized gender not as an innate essence, but as a hierarchical system enforcing women’s subservience. Characterizing certain personality traits – compliance, nurturance, the desire to be pretty or objectified – as ‘natural’ to women, is, according to feminist analysis, a primary mechanism for maintaining gender hierarchy. As a result, many feminists have genuine questions about trans ideology’s assertion that ‘gender identity’ is both natural and universal. It comes perilously close to naturalizing the oppression of women.

This is not trivial, and it needs to be discussed. But it has been decreed that it cannot be discussed, because to discuss it is to ‘deny the right of trans people to exist.’ Trans ideology collapses the fact that trans people exist into the theory of why trans people exist, and judges anyone who questions the theory to be a transphobic bigot intent on denying the very existence of trans people. Indeed, even those trans women who persist in existing despite subscribing to the feminist critique of gender are denounced by many in their community as self-hating or treacherous. This is argument by non-argument, and it functions to close down discourse by rendering feminism’s long-held analysis of gender unsayable.

[Read more…]