Feminism

FeminismPoliticsRace, Class and Religion

The Tenacity of Hate: Trump and the Pleasure of Prejudice

donald_trump_mean_girls

For many people all across the political spectra, the recent election has been shocking. Shocking not just because Donald Trump actually won, but because he violated so many norms along the way. Some of the most egregious violations were those that attacked the heart of social liberalism. He began his campaign calling Mexicans rapists. Along the way, he lashed out at people with disabilities. He attacked women, Muslims, African Americans. Practically every group that has been systematically disadvantaged or marginalized within American society, Trump set in his sights. And far from disqualifying him, each new attack seemed to draw him closer to the White House.

Liberal America was shocked. As an article recently published on Slate argued, “2016 Was the Year White Liberals Realized How Unjust, Racist, and Sexist America Is”. And they’re not wrong. A Saturday Night Live sketch about election night, skewered white liberals when one white character cried in shock: “oh my God… I think America is racist!”

For Dave Chapelle and Chris Rock in that sketch, and for many people of color across the country, the sick joke was that America never really stopped being racist. But for many, this was a rude awakening.

What made this so shocking to many was that this is 2016; we are supposed to be past all this. George Wallace is dead and buried. Barack Obama is a popular, accomplished president.  Racism, sexism, ableism, anti-Muslim and anti-LGBTQ bigotry definitely exist (despite what the pundits on Fox News—and even some Supreme Court Justices—might intone). But those retrograde forces were supposed to be losing. Naked prejudice was supposed to be a thing of the past, dying out. It was supposed to be consigned to back-woods Klan meetings or the vilest corners of the internet. The fight was supposed to be shifting from the overt to the institutional. Dr. King’s arc of the moral universe was supposed to be bending towards justice.

But clearly, it was not. Despite the fifty years since the beginning of the civil rights movement, and the strides made towards equality within our institutions, hatred and prejudice has been dormant, not dead.

The question is, why? What makes hate so tenacious?

Check out the Nerdwriter on Youtube. His videos are universally excellent.

Evan Puschak, who publishes video essays under the moniker “The Nerdwriter” offers an insight that no one else is talking about:

“The dirty secret about sexism, racism, homophobia, prejudice, is that it’s pleasurable. It’s pleasurable to assert your dominance within a hierarchy you create. It’s pleasurable in the same way that winning in a sporting event is pleasurable—the feeling of being a winner, of bettering someone.

So when we think about issues like this, we have to keep in mind that what we’re talking about is people’s pleasure. About taking it away from them—rightly so! It will come as no surprise that they’re as reluctant to let it go here as in any other instance of gratification.”

This lens clarifies things immensely. It begins to explain why prejudice can be so hard to shake off, even by people who may know, intellectually, that it’s wrong. Freud was the first to describe “The Pleasure Principle.” To him, humans are hard-wired to seek out pleasurable experiences, and to avoid pain. It’s our body’s way of telling us that we’re doing something right: eating energy-rich food, having sex, learning a new skill and surmounting a difficult challenge all activate the pleasure centers in our brains for very good reasons. They reward the things that encourage us to win, in an evolutionary sense: survive, thrive, and procreate.

Bullying

But there is another side to this that Freud does not discuss. There are not just physical or intellectual pleasures, but social ones. Some of these—seeing friends, falling in love—are clearly positive. But the darker side of social pleasure is the pleasure derived from domination: not just defeating someone else, but the sadism of making them lose. And definitionally, it is sadistic to derive pleasure by causing someone else pain.

Sadism is fairly normalized in our society: from schoolyards, to sporting events, to boardrooms, to TVs across the country, we are encouraged to revel in our enemies’ losses. This is not merely schadenfreude—happiness at the misfortune of others—but happiness from causing someone else’s misfortune; when our team does not just win, but crushes, humiliates the other side.

Children encountering bullies are often told—by adults and by pop culture—“just ignore them”. But “just ignoring them”, in my experience, rarely works. This is because they do not just get their kicks from getting a rise out of you. It is because, as is also often said, they’re building themselves up—in their own minds and in their social groups—by putting others down. Bullies get pleasure from the act of bullying, from asserting themselves over others. They do this by building social hierarchies where they are the winners, or by latching onto those existing ones where they are already at the top.

The worst bullies are those who come to crave it, who become addicted to that sadistic pleasure like it were heroin. We do ourselves—our society—a disservice when we relegate these observations about bullying to the childhoods of our past.

Because prejudice and hate work exactly the same way. And classing prejudice and hate as a socially pleasurable—even addictive—experience helps reveal some ways to fight it.

Medieval Self-Help

St Francis knew how to party. Metropolitan Museum of Art 1994.516

Even as far back as the Middle Ages, people recognized the dangers that pleasurable experiences can pose. The ascetic tradition, the foundation of the monastic orders, is based on the idea that denying yourself pleasure is the path to Godliness. St. Francis of Assisi, founder of the Franciscan Order of monks, was perceptive in this regard. He commanded his followers not just that:

“We ought also to fast and to abstain from vices and sins and from superfluity of food and drink.”

But also that:

“We should never desire to be above others, but ought rather to be servants and subject ‘to every human creature for God’s sake.’ And the spirit of the Lord shall rest upon all those who do these things and who shall persevere to the end.”

The word ‘persevere’ is key. The rule of St. Francis, and that of the other ascetic orders, was hard. That was the point. But through gathering in like-minded communities, self-discipline and continual effort, they made for themselves a path away from the corrupting nature, not of the world, but of our own pleasure principles.

The mistake that some liberals made prior to the 2016 election was to assume that a world free from hatred and prejudice is natural, that the arc of the moral universe bends itself. But denying these pleasurable impulses is hard. It requires effort, vigilance, and self-discipline.

As with any other vice, your social group can motivate you towards discipline and virtue, or to slip. Some people only smoke or drink socially, others indulge in a racist joke now and again, or enjoy “locker-room talk.”

I am not advocating that liberals wall themselves off in monasteries (any more than our social media bubbles have done so already). But in the years to come, it is crucially important that we not slip, no matter which way the cultural winds may blow, and that we expand our bubbles and spread this message. The man entering the White House has a crippling addiction. He is addicted to the poisonous social pleasure of asserting dominance over others. He calls it “winning” (even if he began life on the finish line). We must not fall victim to the same intoxicating poison.

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Current EventsFeminismPast and PresentPoliticsRace, Class and Religion

Cuck: The Weird History of a Disgusting Word You’re Going to be Hearing a Lot More

bannon-trump

From Chaucer to Fetish Porn to the White House

A vile new slur has taken root in American politics. If you read internet comments sections, the political subsections of Reddit, or are politically active on Twitter, you may have encountered it: “cuck”. The rise of Trump and the mainstreaming of the American alt-right fringes has injected this bizarre, antiquated word into the political discourse (along with a derivative portmanteau “cuckservative”). It is crucial for us to understand the coded language used by hate groups—and now those in the halls of power—to attack those around them in case you encounter it in the wild: on the street, in your classrooms, by your Breitbart-reading uncle, or on TV.

Rising from relative obscurity, “cuck” and its derivatives have become a favorite way for alt-righters to insult anyone who does not fall in line with their ultra-reactionary ideologies. But before it became a staple on the neo-Nazi edges of 4chan, Reddit and the comments sections of Breitbart, it was a medieval word, conveying a very medieval idea.

The Vile Origins

Cuck, as you might expect, come from the word cuckold, an insulting word for a man whose wife is cheating on him. The Oxford English Dictionary places its first attested use in the mid-thirteenth century Middle English poem “The Owl and the Nightingale”. The poem recounts a comic debate between an Owl and a Nightingale, and here the Owl is taking a remarkably forward-thinking stance on gender relations. He is discussing a common occurrence—a man loses interest in his wife, and pursues other women. He then begins to abuse his wife—in the original Middle English:

Al Þat heo deÞ him is unwille,
al Þat heo spekeÞ hit is him ille:
an oft hwan heo noʒt ne misdeÞ,
heo haueÞ the fust in hire teÞ.
Þ[er] is nan mon Þat ne mai ibringe
his wif amis mid swucche Þinge:
me hire mai so ofte misbeode,
Þat heo do wule hire ahene neode.
La, Godd hit wot! heo nah iweld,
Þa[h] heo hine makie kukeweld.

 Or, in Modern English:

Everything she does he objects to,
everything that she says irritates him,
and often, when she’s not doing anything wrong,
she gets a punch in the mouth.
There’s no man who can’t lead
his wife astray with this kind of behaviour;
she can be ill-treated so often
that she resolves to satisfy her own needs.
God knows, she can’t help it
if she makes him a cuckold.

In other words, if a woman is being abused by her philandering husband, it’s no surprise that she would cheat on him too. Seems reasonable. But, when this idea was viewed through the lens of the toxic, patriarchal masculinity of the Middle Ages, it took a dark turn.

The Conception of Alexander the Great
Not ideal. Conception of Alexander the Great, Les faize d’Alexandre (translation of Historiae Alexandri Magni of Quintus Curtius Rufus), Bruges ca. 1468-1475. British Library, Burney 169, fol. 14r

Men who were cuckolds may have only had themselves to blame (compounded by the medieval idea that women were more sexual than men). But he was shamed not because of his behavior, but because of hers. This generated intense anxiety in men, since one of the central aspects of being a man meant controlling the women in your life—an idea that had been enshrined into law. And court records show the results: as Derek Neal writes,

“fights, wife-beatings and even homicides could originate in men’s anxiety that their wives had made them cuckolds, or in the use of the word cuckold as an insult between men.”

This word cuckold and the idea of the shamed, cuckolded man, shows up in some of our most celebrated literature. From Chaucer’s Miller’s Tale:

This carpenter hadde wedded newe a wyf,
Which that he lovede moore than his lyf;
Of eighteteene yeer she was of age.
Jalous he was, and heeld hire narwe in cage,
For she was wylde and yong, and he was old
And demed hymself been lik a cokewold.

This carpenter had recently wedded a wife,
Whom he loved more than his life;
She was eighteen years of age.
Jealous he was, and held her narrowly in confinement,
For she was wild and young, and he was old
And believed himself likely to be a cuckold.

to the Morte D’Arthur, to nearly half of Shakespeare’s plays and poems, the anxiety about being cheated upon—and thus losing control of your woman—became pervasive. There is a gendered opposite, “cuckquean” first seen in 1546. But this did not catch on to nearly the same degree—women’s infidelities aroused anxiety; men’s infidelities elicited praise.

By the 20th century, the word had faded enough into obscurity that the word was often defined in the margins of editions of Shakespeare or Chaucer. Part of this was likely due to changing gender and sexual norms—while few people like being cheated on, the invention of reliable birth control meant that infidelity less often resulted in children. The rise of feminism and the sexual revolution meant that, among progressive households, men and women saw each other increasingly as equal partners rather than property. In the past two decades, with the LGBTQ rights movement has come an acceptance of sexual partnerships that relax or do away with monogamy entirely—the rise of polyamory and what Dan Savage has termed “monogamish” relationships.

But then, the backlash.

Porn

The word cuckold, like so many things do, saw its rebirth in porn. The last decade’s renaissance in free streaming video content online has resulted in an incredible diversification of the porn industry. The famous meme “rule 34 of the internet” states: “If it exists, there is porn of it—no exceptions“, and that holds true here; “cuckold porn” found a healthy niche market on the internet. Cuckold porn features, as you might expect, scenarios where a man is humiliated by his wife having sex with another man. And, putting America’s racist id fully on display, often the man she is having sex with is black—apparently the ultimate humiliation and outrage for some consumers.

It has been assumed by the news outlets reporting on the lurid history of the word “cuck” that those men who consume cuckold porn are sexually submissive, aroused by putting themselves in the shoes of the man being cuckolded. But in light of the way cuck has been appropriated by the alt-right, it is clear there is another audience still: those who, even literally, get off watching a man be humiliated. This lays bare the power dynamic that was always inherent in the use of the word—in order for a man to be dragged down by it, there has to be another who feels it lifts them up.

And more, implicit in the idea of “cuck” and cuckold porn is that the husband in this scenario, either willingly or because of his inherent weakness, is giving up that which is rightfully his to a person who should be the enemy. There is a homosexual implication here—that the cuckolded man secretly (or not-so-secretly) desires the cuckolder. And because the racial dynamics within much of cuckold porn calls back to the earliest days of the Ku Klux Klan, where central to their mythology was the fear that liberals were giving their white women over to black men. All of this leads to an image of degradation and weakness that is loaded not just with sex, but the worst homophobic and racist politics.

Mainstreaming Cuck as a Crypto-slur

The word cuckold was perfect for the alt-right. Its meaning is tantalizingly filthy, its sound abrasive, and its relative obscurity fits well in a world where language is coded and cryptic (both to establish the in-group from the out and as a method of obfuscation). They took the word, shortened it to cuck (easier to tweet), and deployed it as their insult du jour. Anti-feminists steeped in the toxic masculinities of Reddit’s /r/RedPill, 4chan’s /pol/, or GamerGate used it to shame the men they despised.

Louis CK was one of the first targets of this term. This is why friends don't let friends use 4chan.
Louis CK was one of the first targets of this term. This is why friends don’t let friends use 4chan.

During the 2016 presidential election, the term went mainstream. Those the alt-right found new purpose in their chosen candidate, Donald Trump—to them, he was the opposite of a cuck: masculine, authoritarian, extremist, and uncompromising. He flaunted his numerous sexual infidelities—always the cuckolder, never the cuck. The infamous Access Hollywood tape, where Trump bragged about his ability to sexually assault women with impunity, only solidified this in their eyes. Rush Limbaugh began using the term.

In July 2015, early in the campaign, the term mutated into “cuckservative”. The neologism, as The Washington Post reported:

“…burned up Twitter as fans of Donald Trump’s politicking warred with the movement conservatives who opposed it.”

Soon, any conservative who opposed Donald Trump, whether opponents like Jeb Bush and Marco Rubio, or mainstream conservative pundits and commentators, was tarred with the term. And it is easy to see how Trump could be seen in the cuck paradigm—he was not just beating his opponents, but humiliating them, sliming their wives and families. It did not matter that none of it was true. What matters is that he forced them to watch as he violated their families.

It was at this point that the word cuck metastasized and took on new meanings, as it became a catch-all insult for any man they despised. In some circles, it has become synonymous with “race traitor”, as the Southern Poverty Law Center describes:

“White supremacists have been more than happy to co-opt the terminology, even tailor its definition to further describe politicians who don’t fall in line with the white nationalist cause.”

The Anti-Defamation League has found it being used in anti-Semitic circles

“by white supremacists to describe a white Christian conservative who promotes the interests of Jews and non-whites over those of whites.”

Unsurprisingly, but tellingly, the term began being used on Steve Bannon’s website Breitbart (which I refuse to link to)—not just in the comments sections, but in headlines like “’Cuckservative’ is a Gloriously Effective Insult”, and “Don’t Be a Cuck, Zuck! Accept My Debate Challenge”.

It is easy for language such as this to go unnoticed by those who are not its target. If you find it used in your classrooms, your social circles, or by your political opponents, you now know what you are dealing with.

And, I will be frank. This literally medieval toxic masculinity will now occupy the White House—bringing with it the worst corners of the racist, anti-Semitic and xenophobic right wing. I will be the first to argue that comparisons to the Middle Ages are overused within political discourses. But in this case, the term, and those who use it, should be confined to the dustbin of history.

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FeminismPolitics

Was Medieval Marriage “Traditional?”

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by Jessica Legacy 

Last week, the Internet turned the colours of the rainbow as the Supreme Court of the United States ruled in favour of same-sex marriage. The vote came down to five justices for and four against—a marginal ruling over a complicated custom.

The opposing justices formed their dissents around two central arguments: first, on the grounds that marriage should be determined by democratic majority rather than the Supreme Court, and second on the grounds of religious belief. Screen Shot 2015-06-28 at 10.02.30 PMAs is so often the case with contested issues that “threaten” “traditions,” (ed.: both of those deserve really big scare quotes) the past was, ironically, both dragged through the mud and then held up as a murky example to refute change. For example, Justice Samuel Alito waved the medieval flag when he argued that “for millennia, marriage was inextricably linked to the one thing that only an opposite-sex couple can do: procreate.” In light of the fact that Alito seems to be calling the past to testify as an expert witness in the trial of same sex marriage, let’s look at what we know about medieval marriage.

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FeminismFilm and TV

Modern Rape Culture and BBC’s Banished

Banished 1

by Phoebe C. Linton

Editor’s note: This is a second part of our continuing conversation on sexual assault in the media and in historical realities. As a result, this article includes frank discussions of the depictions of sexual violence.

One of the criticisms of our last article on the topic was that it amounted to “a man writing about men writing about women.” Thanks to Phoebe for offering up her perspective on the topic.

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FeminismFilm and TVGame of Thrones

Was Sexual Abuse Normal in the Middle Ages?

Sansa cover

by Paul B. Sturtevant

Content and Spoiler Warning: The below article contains both spoilers for Season 5, Episode 6 of Game of Thrones as well as frank discussions of rape and sexual violence.

Editor’s Note: This article is significantly longer than usual for The Public Medievalist. I did this because the topic is a very difficult one, and there are a lot of issues explored here that demand a longer form to even scratch the surface. Thanks also to Amy Kaufmann for reviewing this article and offering very helpful suggestions for revision.

Don’t believe it.

As a medievalist interested in popular culture, I’ve been asked by a handful of people to comment on that scene from a recent episode of Game of Thrones (season 5, episode 6). If you saw it, you probably know which one I mean: Sansa Stark is married to Ramsay Bolton—the currently-reigning Worst Person in Westeros (a title always under fierce competition). Predictably—and horribly—he then rapes her on their wedding night. At this point in the show, Sansa is many things, but not so naive as she started out. It is heavily implied that she knew what she was getting herself into, but accepted this fate so that she can get closer to the targets of her vengeance. That doesn’t make it any less horrible though—and obviously does not in any way equal consent.

Since its airing, there has been considerable discussion on the internet about that scene; some accused it of being “gratuitous.” Considering that the show is one of the most popular depictions of the medievalesque in recent years, depicting marital rape in the show this raises a number of questions about the realities of sexual violence in medieval Europe.

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FeminismFilm and TV

Bechdel Testing the Middle Ages

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Recently, I took a brutal, ten-hour transatlantic red-eye flight. And I was disappointed, though not entirely surprised, that of the three films I chose in order to pass the time (The Big Lebowski, The Dark Knight and The Muppets), none of them passed the Bechdel test.

For those of you unfamiliar with it, the Bechdel test is a basic gauge of female representation in films. The rules of the test are pretty simple. In order to pass, any given film must have:

  1. Two named female characters
  2. Who talk to each other
  3. About something other than a man.

There are a few variants to the test. But that the above three rules constitute its most basic form, as invented by Alison Bechdel, creator of the comic strip “Dykes to Watch Out For“. Here is the strip in which she invented the test [click to enlarge]:

BechdelRule-web

The test in this form intentionally sets the bar for female involvement in films ridiculously low. And yet, it was pretty shocking (or sadly perhaps not shocking at all), how when people first started examining films this way, few passed.

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FeminismPolitics

If “Chivalry” isn’t Dead, Let’s Kill It Off.

Dicksee-Chivalry-1885

On June 15th, 2011 the Daily Telegraph published five articles on the same topic: “If chivalry is dead,” one by Lucy Jones reads, “blame it on the selfish feminists”.

Bullshit.

These were released as a response to a report by the Society for the Psychology of Women, a division of the American Psychological Association. Their report detailed ways that sexism can be harmful to women, even when it manifests as well-intentioned, “chivalrous” actions. The “death of chivalry” is a remarkable meme with a long history.

In 1790, Edmund Burke famously declared “The age of chivalry is gone. — That of sophisters, economists, and calculators, has succeeded; and the glory of Europe is extinguished forever”. In 1823, Lord Byron blamed Don Quixote, “Cervantes smiled Spain’s chivalry away; A single laugh demolished the right arm of his country.” Whether chivalry was killed by Burke’s sophisters of the French Revolution, the “hairy bra-burners”* derided by the Telegraph, or an honourable madman tilting at windmills, chivalry seems to be a Christ figure at the Passion—ever dying for, and because of, our cultural sins. Yet this chivalry-as-Christ is an empty sign; the sins that have done such damage is defined by the culture and values of the polemicist. So too does the wounded figure change; though traditionalists may imply that “chivalry” provides us with unchanging ideals drawn from the Middle Ages, the reality is far more complex.

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