"Women will be against pornography because they recognize it to be against their interest and harmful to them. They don't need to read anything to know this if they are paying attention. Men will be in favor of it, unless there is strong intervention to the contrary that they decide to be open to for some reason, because it supports their power over women. That is what existing social conditions produce. Anything else is an exception.These men will not exist until we produce them, and the fact that all these women know the opposite will not make any difference until it is given somewhere to go and something to do that can produce change."~ Catharine Mackinnon.... This is a site for people who believe in the end of gender oppression, If you are pro-porn or prostitution, =Do. Not. Friend. ... .- This is andrea dworkin remember her-*********Men are rewarded for learning the practice of violence in virtually any sphere of activity by money, admiration, recognition, respect, and the genuflection of others honoring their sacred and proven masculinity. In male culture, police are heroic and so are outlaws; males who enforce standards are heroic and so are those who violate them.• Institutionalised in sports, the military, acculturated sexuality, the history and mythology of heroism, violence is taught to boys until they becomes its advocates.• Men have defined the parameters of every subject. All feminist arguments, however radical in intent or consequence, are with or against assertions or premises implicit in the male system, which is made credible or authentic by the power of men to name. ******************* having men think comciencioulsly about women's space without or male two cents -feminist ethics - feminist theology - feminist theory- feminist cats - feminist plants- be-laughing and be-loving all of the universe.... philology - post structuralism- deconstructivism - ARCHITECTURE ESP ZAHA HADID...and the dog -girl..
Janice RaymondWho I would also like to meet, LESBIAN VIKING DJ. ROSA LUX! (((!))----------------------------------------------- Male giraffes doing what males giraffes do in mating season.
Mine ...Deutsche Amerikanische Freunschaft, , ZeV,the 99 records lineup, Ladytron, Broadcast, Tuxedo moon, Young marble giants, Lots of classical, opera, Cuban, Liquid Liquid, ESG, Glenn Branca, Bush Tetras, Vivien Goldman, Congo, Singers & Players, Maximum Joy, Y Pants, Konk. and in no particular order,miss kittin, Jen Lee Cambell, The Bush Tetras Einsturzende Neubauten, Diamanda galas , Kraftwerk, the knife the Slits, alles, elektronischen Musik , Joy division, chamber music, larry haid, coco rosie, this mortal coil,dead can dance... jarboe, shanna falana, antibalas, Goldfrepp,
a thousand other bands.men interested in feminism , hispanic feminists femenismo, contra sexismoBach, Schnoenenberg,The subway at night, garbage trucks at dawn, Hurdy-Gurdys bagpipes, Swords Clashing chimes. the sound of wind howling in the Winter on a snowy night.
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In "Beyond God the Father" (1973), Daly challenged the whole edifice of patriarchal religion. She argued that its myths and theological constructs, by legitimating male superiority and displacing evil onto the female as the prototypical Other, not only oppress half the human race but foster social structures and ways of thinking that produce racism, genocide, and war. She rejected not only the gender identification of God but the concept of God as a static noun (supreme being) rather than active verb (Be-ing). To "'hypostatize transcendence,' to objectify God as a 'being,"' she wrote, is to "envisage transcendent reality as finite. 'God' then functions to legitimate the existing … status quo." She saw in the women's movement an authentic challenge to patriarchal religion, a challenge that confronted the fathers' "demonic distortion of Be-ing" with an "ontological, spiritual revolution … pointing beyond the idolatries of sexist society and sparking creative action in and toward transcendence."
******FEMINIST ETHICS ****** FEMINIST ETHICSCISTS are committed, first and foremost, to the elimination of women's subordination — and that of other oppressed persons — in all of its manifestations." A feminist approach to ethics asks questions about power — that is, about domination and subordination — even before it asks questions about good and evil, care and justice, or maternal and paternal thinking.Focused as they are on questions about power, those developing fully feminist approaches to ethics offer action guides aimed at subverting rather than reinforcing the present systematic subordination of women. Liberal, Marxist, radical, socialist, multicultural, global, and ecological feminists have each offered a different set of explanations and solutions for this state of affairs. So too have existentialist, psychoanalytic, cultural, and postmodern feminists. Proponents of these varied schools of feminist thought maintain that the destruction of all systems, structures, institutions, and practices that create or maintain invidious power differentials between men and women is the necessary prerequisite for the creation of gender equality.Marxist feminists argue that it is impossible for any oppressed person, especially a female one, to prosper personally and professionally in a class society. The only effective way to end women's subordination to men is to replace the capitalist system with a socialist system in which both women and men are paid fair wages for their work. Women must be men's economic as well as educational and political equals before they can be as powerful as men.Disagreeing with both Marxist and liberal feminists, radical feminists claim that the primary causes of women's subordination to men are women's sexual and reproductive roles and responsibilities. Radical feminists demand an end to all systems and structures that in any way restrict women's sexual preferences and procreative choices. Unless women become truly free to have or not have children, to love or not love men, women will remain men's subordinates.Seeing wisdom in both radical and Marxist feminist ideas, socialist feminists attempt to weave these separate streams of thought into a coherent whole. For example, in Women's Estate, Juliet Mitchell argues that four structures overdetermine women's condition: production, reproduction, sexuality, and the socialization of children. A woman's status and function in all of these structures must change if she is to be a man's equal. Furthermore, as Mitchell adds in Psychoanalysis and Feminism, a woman's interior world, her psyche, must also be transformed;for unless a woman is convinced of her own value, no change in her exterior world can totally liberate her.Multicultural feminists generally affirm socialist feminist thought, but they believe it is inattentive to issues of race and ethnicity. They note, for example, that U.S. "white" culture does not praise the physical attractiveness of African American women in a way that validates the natural arrangement of black facial features and bodies, but only insofar as they look white with straightened hair, very light brown skin and thin figures. Thus, African-American women are doubly oppressed. Not only are they subject to gender discrimination in its many forms, but racial discrimination as well.Although global feminists praise the ways in which multiculturalist feminists have amplified socialist feminist thought, they nonetheless regard even this enriched discussion of women's oppression as incomplete. All too often, feminists focus in a nearly exclusive manner on the gender politics of their own nation. Thus, while U.S. feminists struggle to formulate laws to prevent sexual harassment and date rape, thousands of women in Central America, for example, are sexually tortured on account of their own, their fathers', their husbands', or their sons' political beliefs. Similarly, while U.S. feminists debate the extent to which contraceptives ought to be funded by the government or distributed in public schools, women in many Asian and African countries have no access to contraception or family planning services from any source.Ecofeminists agree with global feminists that it is important for women to understand how women's interests can diverge as well as converse. When a wealthy U.S. woman seeks to adopt a child, for example, her desire might prompt profiteering middlemen to prey on indigent Asian or African women, desperate to give their yet-to-be-born children a life better than their own. Ecofeminists add another concern to this analysis: In wanting to give her adopted child the best that money can buy, an affluent woman might not realize how her spending habits negatively affect not only less fortunate women and their families, but also many members of the greater animal community and the environment in general.Departing from these inclusionary ways of understanding women's oppression, existentialist feminists stress how, in the final analysis, all selves are lonely and in fundamental conflict. In The Second Sex, Simone de Beauvoir writes that, from the beginning, man has named himself the Self and woman the Other. If the Other is a threat to the Self, then woman is a threat to man; and if men wish to remain free, they must not only economically, politically, and sexually subordinate women to themselves, but also convince women they deserve no better treatment. Thus, if women are to become true Selves, they must recognize themselves as free and responsible moral agents who possess the capacity to perform excellently in the public as well as the private world.Like existentialist feminists, psychoanalytic and cultural feminists seek an explanation of women's oppression in the inner recesses of women's psyche. As they see it, because children are reared almost exclusively by women, boys and girls are psychosocialized in radically different ways. Boys grow up wanting to separate themselves from others and from the values culturally linked to their mothers and sisters. In contrast, girls grow up copying their mothers' behavior and wanting to remain connected to them and others. Moreover, because of the patriarchal cues they receive both in and outside the home, boys and girls-come to think that such "masculine" values as justice and conscientiousness, which they associate with culture and the public world, are more fully human than such "feminine" values as caring and kindness, which they associate with nature and the private world.In the estimation of many psychoanalytic and cultural feminists, the solution to this dichotomous, women-demeaning state of affairs rests in some type of dual-parenting arrangement. Were men to spend as much time fathering as women presently spend mothering, and were women to play as active a role in the world of enterprise as men currently do, then children would cease to associate authority, autonomy, and universalism with men and love, dependence, and particularism with women. Rather, they would identify all of these ways of being and thinking as ones that full persons incorporate in their daily lives.Finally, as postmodern feminists see it, all attempts to provide a single explanation for women's oppression not only will fail but should also fail. They will fail because there is no one entity, "Woman," upon whom a label may be fixed. Women are individuals, each with a unique story to tell about a particular self. Moreover, any single explanation for "Woman's" oppression should fail from a feminist point of view, for it would be yet another instance of so-call "phallogocentric" thought: that is, the kind of "male thinking" that insists on telling as absolute truth one and only one story about reality. Women must, in the estimation of postmortem feminists reveal their differences to each other so that they can better resist the patriarchal tendency to center, congeal, and cement thought into a rigid "truth" that always was, is, and forever will be.Because feminist approaches to ethics focus on how power is used to oppress women in particular, nonfeminist critics of them have complained that these approaches are "female-biased." Ethics, insist these critics, cannot proceed from a specific standpoint — in this case, from the standpoint of women — and still be regarded as an ethics. Indeed, traditional western ethics has proceeded on the assumption that its values and rules apply to all rational persons equally. Yet, any number of the "Great Philosophers'" moral theories seem to be based on the moral experience of men — usually powerful ones — as opposed to women. For example, Aristotle's ethics reflects the values of Athenian citizens: that is, property-owning Greek males. It does not reflect the values of Greek females or of slaves/foreigners — be they male or female. Nevertheless, traditional western ethicists have tried to make the case that, properly interpreted, Aristotle's ethics applies equally well to both women and men, to both non-Greeks and Greeks; and that it would be misguided to deliberately — as opposed to nonreflectively — construct an ethics that focuses on a specific group of people.Related to the above controversy are similar controversies about women's history and literature courses, for example. A person developing a feminist approach to ethics could argue, for example, that she is simply doing what Aristotle, Mill, and Kant should have done in the first place — namely, paying as much attention to women's moral experience as men's. In the same way that historians have ignored the stresses, strains, and struggles of the private world of children, church, and kitchen to focus on the economic revolutions, political upheavals, and military conquests of the public world, traditional western ethicists have focused on men's moral interests, issues, and values, failing to notice just how significant and interesting women's moral issues and values are. Therefore, when a proponent of feminist ethics insists on highlighting "women's morality," she may be doing little more than some corrective surgery — adding women's moral experiences to a male-biased ethical tradition sorely in need of them.However, she may be doing more than this. She may be suggesting that it is not enough for traditional western ethics to incorporate women's interests and issues, and to recognize women as moral agents who must be taken seriously. On the contrary, she may be urging the "Tradition" to rethink all of the ontological and epistemological assumptions upon which it is based; and even to consider the possibility, that far from being sources of human liberation, its principles, rules, regulations, norms, and criteria actually serve to support patterns of domination and subordination that "demoralize" everyone.If its focus on women-oppressive system and structures is indeed what makes an ethics feminist, as opposed to simply feminine or maternal, then Alison Jaggar's summary of the fourfold function of feminist ethics cannot be improved upon in any significant way. According to Jaggar, all fully feminist approaches to ethics seek to (1) articulate moral critiques of actions and practices that perpetuate women's subordination; (2) prescribe morally justifiable ways of resisting such actions and practices; (3) envision morally desirable alternatives for such actions and practices; and (4) take women's moral experience seriously, though not uncritically (Jaggar, "Feminist Ethics," 1992). Women should not focus on making the world a better place for everyone in general; rather, their primary aim should be to make the world a better place for women in particular —and perhaps also for other vulnerable people like children, the elderly, the infirm, the disabled, minorities, etc. In Jaggar's estimation, encouraging women with supportive thoughts, kind words, and benign actions is not enough. A feminist approach to ethics entails women resisting and overcoming their continuing oppression under patriarchy.In other words, if the aim of a feminist approach to ethics is to achieve this type of gender equity, proponents argue that it must push itself out of the private realm and into the public realm. It must routinely and regularly sit at the policy table, for it is at this table that gender-equalizing rules and regulations can be formulated. Consider one aspect of the so-called fetal-maternal relationship problem; namely, the attempt to impose criminal penalties on cocaine-using pregnant women subsequent to the delivery of their cocaine-exposed infants. Feminist ethicists note that the ethics of justice has been rather blind to sexism, racism, and classism that underlies its proposals to punish cocaine-using pregnant women. They claim that what probably motivates those who would punish cocaine-using pregnant women is not respect for women as rational and autonomous agents, but fear and hate of women who seem unwilling to sacrifice their "selfish" selves on the altar of motherly love. Thus, when it comes to determining how tensions in the maternal-fetal relationship should be resolved, for example, it is not appropriate to ask what best serves the aggregate, but instead to ask what best serves women and through women the actual and potential people to whom they are related.
radical feminst works, Andrea dworkin, Shulamit firestone, mary daly, sheila jeffreys, catharine mackinnon , germaine greer, charlotte bunchChandra mohanty, audre lorde, bell hooks, Join the Hillary Grassroots Campaign WWW.MYSPACE.COM/HILLARYCLINTON2008
TRANSLATION OF THE ARGENTINIAN FEMINIST MEN'S MANIFESTO FOR THE ABOLITION OF PROSTITUTION.MANIFESTO: MEN FOR THE ABOLITION OF PROSTITUTION To all the men for the equality between men and womenWe, men for the abolition of prostitution question the traditional model of masculinity, based as it is on the ideas of control, domination and rejection of human feelings. We affirm in favor of a society free of MALE SUPREMACY and discrimination. For that reason we see prostitution as a manifestation of sexual oppression. Therefore, in the debate on the subject we want to contribute our point of view: - We defend that the sexuality must take place in a plane of freedom, of equal and mutual consent, free of hierarchies, domination and commodification. - We denounce prostitution as a modality of sexual oppression for the prostituted people, nearly all women and girls, and agree that it contributes to perpetuate violence and male supremacy and that this violence is accepted socially. - We decry that the sexual education of many is based on the pornography, which trains men with themes of sexual violence reproduced in prostitution. - For us the “clientâ€, the "prostitutor" is the main person in charge of the prostituted person because with his purchase she allows that there be women who can be sold and that this paradigm contributes to generating concepts of domination of men over women - We state that legal regulation, offers little guarantees for the prostituted, and benefits the Mafias and criminal organizations dedicated to prostitution, contributes to its extension and to its social acceptance, as well as favors the existence of child prostitution. - We affirm that at the present time there exists an almost absolute tolerance on the part of politicians, judges and forces of security in our country towards all those that participate in the business of sex and that that contributes to its extension and social acceptance. - The Dutch model of legalization of prostitution has not contributed to the disappearance of prostitution, rather to its increase. When combat is warranted to make something disappear we must not legalize it. The example of Sweden where for 4 years the abolitionist model has been applied, prostitution and the traffic of women have plummeted. - We state clearly that affirmations of the type “without prostitution there would be more violationsâ€, “is the oldest profession of the worldâ€, “it is the only way to have sexual relations for many people†are completely unacceptable and offensive. We men we do not have uncontrollable and uncontrolled sexual desires because of which, without prostituted women we may end up raping. That type of argument tries to justify the power relation that underlies prostitution and simply looks to defend the rights of sexual predators. - We rejected the accusations of “moralism†and “conservatism†that the abolitionist position is attacked with. yes we have morals, but our abolitionism comes from A FEMINIST ANALYSIS and a desire to end sexual violence against women. On the other hand, our positions do not have anything to do with the prohibitionism, we do not try to penalize the prostituted Woman or to force her to leave it. The abolitionists try to apply social programs of aid, alternatives and labor reintegration which will be available when those desireing to do so will want to change their situation. - For us the only ones who deserve punishment are the dealers in Women (who deal with the women like sexual merchandise), the PIMPS (that remove benefit from the sexual operation and oppression) and in last instance the “clients†by the use and “objectification†of the body of Woman. We do not see crime in the sale of the body on the part of prostituted Women, but in the purchase of the women rather we consider that because of that purchase Women are reduced to mere merchandise at the service of the desires of men, and subject to the power relations that arise from the commercial relation and "who pays". - We have come to the conclusion that masculine sexuality and the masculinity must be questioned by us ( in order to to be able to approach relations with the women in a situation of equality). What makes men believe they have the right to buy women? Clearly the “client†does not aspire to have an egalitarian relation with the woman in the sexual scope but rather one which is based on domination.Let us agree that all this is is due due for a reformulation, and JUST AS THE WOMEN DID we must rethink our social script and the meaning of masculinity to give to an answer adapted to the present situation, as we are in need of creating a state of equality between man and woman.For that reason, we are against the legal regulation of prostitution, by opposing a legitimation and normalization of this form of sexual violence, with it's comparison of woman with mere merchandise. We feel strongly that that political actions must go directed of urgent way towards: - To eliminate the conditions that make possible and favor prostitution, which will be achieved by thorough policies of equality accelerating the fight against sexism. - Campaigns of prevention, education and consciousness raising on the subject, ** insisting to the men not to buy sexual services.** - To immediately persecute all the modalities of PIMPING, intermediaries or facilitators of the non consent of the prostituted person, in accordance with the Agreement of Nations United for the Repression of Trata de Personas and the Operation of the Other people's Prostitution of 2 of December of 1949, (translators note: I am not familiar with this treaty but it is clearly an anti-trafficking law)This is an existing law and as we assumed this when ratifying this document, enforcement is important. - Campaigns of sex and conventional education from a perspective of the egalitarian, scientific and MALE SUPREMACY FREE topics. - To increase the dedicated resources to undo the prostitution networks - To create an ethical code that dissuades the mass media from publicizing prostitution. - To increase the resources destined to the dismantling of the prostitution networks that operate in our country which deal in Women. - To fund plans towards the social and labor reintegration of prostituted women that want to be free and free and to leave their situation. To offer labor options to prostituted Women for their social re-insertion.We consider that, although homosexual prostitution has characteristics different from heterosexual prostitution, it is also a form of sexual oppression. For that reason, we call to the heterosexual and homosexual men to commit themselves in an active way to fight against prostitution. As the main clients of prostitution men have the responsibility to generate the conditions for it's disappearance: Without men ready to pay, there will not be prostitution.MEN, WOMEN AND MEN ARE NOT MERCHANDISE, YOU MUST NOT BUY THEM! BY DOING THIS YOU CONTRIBUTE TO THEIR OPPRESSION.Posted by Der Gregor FEMINISM UNMODIFIEDTo be a prisoner means to be defined as a member of a group for whom the rules of what can be done to you, of what is seen as abuse of you, are reduced as part of the definition of your status. Catharine MacKinnon**** I LOVE her! Charlotte bunch sheila jeffreys , Mary Daly, susan brownmiller ,me, gregory salgado anti pornography sheroes melissa farley , Andrea dworkin, other heroes, my kids, feminist theorists of the second wave, anti traffiking warriors , Chandra mohanty,Women feminists, womanists black feminists , latina feminists , male feminists who mean it. lesbian radical feminist sisters,-