Gender

If you follow college football, you probably heard that Glenn “Shemy” Schembechler was recently forced to resign from his post as assistant director of football recruiting at University of Michigan shortly after he was hired.  This occurred after news emerged that he had liked  numerous racist tweets.  Glenn is the son of “legendary” Bo Schembechler, who won 13 Big Ten championships as coach of UM football from 1969–1989.  Apparently it wasn’t enough to prevent Glenn’s hiring that he denied that his brother Matt had told their father that UM team doctor Robert Anderson had sexually assaulted him during a physical exam.  Glenn insisted that “Bo would have done something. … Bo would have fired him.”  Yet law firm WilmerHale had already issued a report confirming that Bo had failed to take action against Anderson after receiving multiple complaints from victims about Anderson’s abuse.  Matt has testified that his father even protected Anderson’s job after Athletic Director Don Canham was ready to fire him.

Women are often asked why they didn’t scream when they were being raped, or why they didn’t immediately report the rape to the police, as if these inactions are evidence that the rape never happened.  This post is about why Bo didn’t scream after his own son complained of sexual victimization by his team’s doctor.  The answer offers insight into the political psychology of patriarchy, which is deeply wrapped up in the kind of denial of reality that Glenn expressed, and that Bo enforced.  It also illuminates why women don’t scream when they are assaulted.

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I was 28 when I first got a maid. She wasn’t even my maid. My partner and I spent a year renting a flat in Mexico City from friends-of-friends, a well-to-do family who were abroad, and who paid their maid to keep coming while we stayed at their place. So she was taking care of their home as much as she was taking care of us. Young, childless, unbothered by moderate levels of messiness, I wasn’t that comfortable with someone so intimately handling my stuff.

My partner, being from an elegant part of Buenos Aires (I’m from an ugly part of London), found my attitude to our maid baffling, even bothersome, my naivety, my lack of understanding that one person dedicating their work hours to cleaning up after another person was really quite normal. There is a saying in Mexico that the maid is la felicidad de la casa, the happiness of the house. A professor we met there told us that she had wanted to dedicate her PhD to her two (two!) nannies, without whom her distinguished academic career would not have been possible.

Youth is wasted on the young; in my case, domestic service too. Now, 17 years later, drowning daily in childcare, cooking, washing, shopping, driving back and forth to ballet, art, swimming, I can say the taste for it is well and truly acquired.

But here in the UK, the economics just don’t add up. Another academic Mexican friend (in a private university) told me his salary and that of his maid a few years ago; paying her full time cost about 20 percent of his take-home pay. (Remarkably, while his income didn’t quite get him to the top 1 percent, this small fraction he paid her still meant she was better paid than nearly 90 percent of Mexican workers. That’s what high inequality looks like.) For me in the UK, with a comparable job to him, I would have had to pay double the share, a little over 40 percent of my salary. La felicidad in the UK would cost me a lot more. Poor me, and my wife, and our children who have to put up with overwrought and distracted parents.

That felicidad, of course, is pretty one-sided. It doesn’t take much digging to find out how domestic workers themselves view all of this.

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In any society, certain needs have to be catered for, either socially or privately. At a minumum, those unable to work, because they are too young, too old, or too sick have to be cared for. Of course, they can be cared for in ways that are better or worse for them, but caring there must be, and that is going to take someone’s time, labour, and money.

I’ve been thinking about these rather obvious facts over the past few days partly because a report came out showing how many people – mainly women – are being driven out of the the UK workforce by the need to care for relatives, given that the social care system is broken. At present, there are also a lot of people out of the UK labour market either because they can’t work due to COVID and its after-effects, or because the underfunded National Health Service has been shattered by the pandemic and they can’t get the treatment they need in a timely fashion for other health problems they have. If left languishing, the skills these people have will atrophy. Many of them will never work again.

At the same time, our soon-to-be-former Prime Minister has been pushing her “pro-growth” agenda, which largely consisted of tax cuts, and her now-former Home Secretary mocked the anti-growth coalition of “Guardian-reading, tofu-eating, wokerati”, of which I am proud to consider myself a member.

Their central assumption is that growth is best served by a low-tax economy and that public spending needs radical reduction, with the fat-cutting exercise of the last twelve years now to be extended to the bones. Well, I hope readers can see the problem. You don’t get growth by pursuing policies that effectively force people to give up productive work either through their own sickness, or in order to care for other people. If these needs are not met socially, they will be met privately, and, again, because it bears repeating, in ways that are disproportionately damaging to women.
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I’d like to blog more about my research, but not sure yet how to go about it (e.g., whether to write more about research already completed or about projects currently in the works or both.. feel free to voice your preference). Today, I’m posting a link to a paper that was just published (and is available open access so no paywall to battle): Birds of a Feather Flock Together Online: Digital Inequality in Social Media Repertoires, which I wrote with my friend Ágnes Horvát.

There is some work (not a ton, but a growing literature) on who adopts various social media platforms (e.g., are men vs women more likely to be on Facebook or on Pinterest, are more highly educated people more likely to be on Twitter or on Reddit), but as far as we can tell, no one has looked at the user base of pairs of such services. (I am always very cautious to claim that we are the first to do something as it’s nearly impossible to have a sense of all work out there, but we could not find anything related. Do let me know if we missed something.)

Why should anyone care who adopts a social network site (SNS) and what’s the point of knowing how user bases overlap across such sites? There are several reasons for the former and then by extension, the latter. I started doing such analyses back in the age of MySpace and Facebook finding socioeconomic differences in who adopted which platform even among a group of college students. More recent work (mine and others’) has continued to show differences in SNS adoption by various sociodemographic factors. This matters at the most basic level, because (a) whose voices are heard on these platforms matters to what content millions of people see and share and engage with; and (b) many studies use specific platforms as their sampling frame and so if a specific platform’s users are non-representative of the population (in most cases that is indeed the case) and the research questions pertain to the whole population (or all Internet users at minimum, which is again often the case) then the data will be biased from the get-go.

By knowing which platforms have similar users, when wanting to diversify samples, researchers can focus on including data from SNSs with lower overlaps in their user base without having to sample from too many of them. Also, for campaigns – these could be health-related, political, commercial – that want to reach diverse constituents, it is again helpful to know which sites have similar users versus reach different groups of people. Our paper shows (with graphs that I am hoping are helpful to interpreting the results) how SNS pairs differ by gender, age, education, and Internet skills.

I went to see occasional Timberite Astra Taylor’s remarkable film *What is Democracy?* last night. It takes us from Siena, Italy to Florida to Athens and from Ancient Athenian democracy through the renaissance and the beginning of capitalism to the Greek debt crisis, occupy and the limbo life of people who have fled Syria and now find themselves stuck. It combines the voices of Plato and Rousseau with those of ordinary voters from left and right, Greek nationalists and cosmopolitans, ex-prisoners, with trauma surgeons in Miami, Guatemalan migrants in the US, with lawmakers and academics, and with refugees from Syria and Afghanistan. All the while it poses the questions of whether democracy is compatible with inequality and global financial systems and the boundaries of inclusion.

Some of the testimonies are arresting: the ex-prisoner turned barber who tells us of his nine years in a US prison of a hunger strike when the authorities tried to take the library away and of his problems adjusting to life of the outside, to being around women, and the fact that he’s denied the vote. And all the time he’s telling you this with attention and passion he’s clipping a customers beard, which adds a note of tension. We hear from trauma surgeons who tell us of the levels of violence in Miami – so much blood that the city is used for training by medics from the US military – and the shock of cycling from one neighbourhood to the next and experiencing swift transitions from opulence to utter destitution. We hear from a young Syrian woman who relates how she had to leave Aleppo after her mother was wounded by a stray bullet in her own home and whose idea of democracy is a country where she can lie safely in her bed.
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David and Eric Schwitzgebel have made a list of the 295 most cited philosophers in the Stanford Encyclopedia of Philosophy. On Facebook, Harry commented:

Nussbaum is #10 on this list — not especially surprising. The next woman on the list is Anscombe, at #48. Then Korsgaard at #57, Anderson at #63. Foot comes in at #139 (after Millikan, Cartwright, Thomson, Young and Annas). 10 women in the top 139 is a bit shocking, but the low ranking of Anscombe and Foot is more than a bit shocking. Some of it can be explained away — the list favors the present over the past (and especially, I would guess, the teachers of the people who write for SEP), it favors people who’ve written many somewhat influential pieces over people who have written a few very influential pieces, and it favors people who write about many things over those who write about few things. But add all of those factors together and you don’t come close to explaining why there are so few women in the top #139, and you come even less close to explaining the rankings of Anscombe and Foot in particular.

It is quite depressing indeed, but not at all surprising. There are enough research papers showing that, trying to keep all other factors constant (e.g. by conducting audit studies), women receive less recognition in academia than men. No need to review that literature here again. Not only the women who would be candidates for “top 295” lists, but across the full spectrum of degrees of seniority. But there is more to be said. [click to continue…]

What would the world be like if women were unable to withdraw consent with regard to sex? You would be living in North Carolina, is what. Now, as an aside, I would totally live in North Carolina (please don’t tell my dad I would live in the wrong Carolina.) It’s lovely. But boy howdy does it have some terrifying rape laws and legal precedent. I mean, would I let my daughters live there?

Some cases are more difficult than others, especially if the initial act began with consent.

In 1979 the Supreme Court of North Carolina that once a sex act begins, a woman cannot withdraw her consent.

The court wrote that: “if the actual penetration is accomplished with the woman’s consent, the accused was not guilty of rape, though he may be guilty of another crime because of his subsequent actions.”

DA Welch called this a “troubling precedent.”

“I feel like you should be able to withdraw consent at any time,” Welch said. “If you have consented to one act, to me it doesn’t mean that act can keep going as long as necessary.”

“However, again it comes back to juries and how they view consent.”

“You will see someone who is consenting to a particular act, and all of a sudden it gets rougher than what they bargained for, or they change their mind, and we’re stuck,” Welch said. “If it goes from one act to another I don’t feel that that law apples, but you still have to deal with that issue in front of a jury, and that’s going to be very hard to convict.”

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Last Sunday a letter appeared in the *Sunday Times* attacking the LGBT charity *Stonewall* for its work with British universities as a threat to academic freedom. For context, a non-paywalled version of the text us available [here](http://www.butterfliesandwheels.org/2019/to-register-our-disquiet/)).The letter was signed by some reasonably prominent figures, such as Kathleen Stock (Sussex) and Leslie Green (Oxford) as well as motley others (including a Brexit Party candidate). It is no accident that the letter appeared in the *Sunday Times*, which together with its companion paper the *Times* has, for at least a year, maintained an almost daily campaign against transgender people and the organizations and individuals who support them and which has also been to the fore in attacking universities around largely spurious concerns about “free speech”.

In response at least two letters of reply have circulated, one of which appeared in the *Independent*, and which I have signed (see this [Pink News](https://www.pinknews.co.uk/2019/06/18/after-30-academics-sign-letter-opposing-trans-rights-3600-sign-letter-in-support/) piece for link). The text of this blog post derives from what would have been another such letter, specifically from philosophers, which I drafted in consultation with some others (and I particularly thank Catarina Dutilh Novaes for her contribution). Hence, perhaps, some of the tone of the text below which was originally written with in the first person plural. I feel there is a particular obligation to speak out within philosophy because of the prominent role philosophers have played in public debate on these issues and because of the recent relentless focus of the leading blog in philosophy on trans debates.
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So, folks, here it is, my book on the capability approach that has been in the works for a very long time. I’m very happy that it is finally published, I am happy that you can download the PDF for free at the publisher’s website, and that the paperback version is also about half the price of what a book with a university press would cost (and a fraction of the price it would cost if published by one of the supercommercial academic presses whose names shall not be mentioned here).

I am not going to sell you my book – in a literal sense there is no need to sell you anything since you can download the book (as a PDF) for free from Open Books Publishers’ website (and I have no material interest in selling you hardcopies since I will not receive any royalties). And in a non-literal sense I should not sell this book either, since it is not up to me to judge the quality of the book. So I’ll only make three meta-comments. [click to continue…]

I have been avoiding the internet for ages. But Belle Waring, what did you do instead? I went to ten followed by 100 zeroes doctors’ appointments, and I got exercise like a real person, and discovered that actually I rather like Adorno and Horkheimer when they are unfairly mean to Kant*, and I re-read Harry Potter. Also I played Animal Crossing on the Nintendo 3DS. So. Much. Animal Crossing. I recommend it very highly. I thought I could look at the internet again after the election. (Muffled sobbing from every direction). I still can only sort of deal with looking at the NYT. So this article was actually a happy surprise: Women’s March on Washington Opens Contentious Dialogues About Race. I thought, oh God, this is going to be tedious reading about how white feminists are alienating minority feminists by insisting that everyone needs to unify behind the most widely-supported goals and bell hooks needs to shut the f$%k up. But no! It’s about how minority feminists are throwing bell hooks quotes in everyone’s faces and insisting that concerns about racial discrimination be foregrounded even as women unify against the Trump administration! I thought I’d read depressing “this is why I’m not a feminist” quotes from minority women, and instead I’m reading whiny “I’m not marching if people are going to try to make me think about white privilege” quotes from white women. Progress!

Ms. Willis, a 50-year-old wedding minister from South Carolina, had looked forward to taking her daughters to the march. Then she read a post on the Facebook page for the march that made her feel unwelcome because she is white.

The post, written by a black activist from Brooklyn who is a march volunteer, advised “white allies” to listen more and talk less. It also chided those who, it said, were only now waking up to racism because of the election.

“You don’t just get to join because now you’re scared, too,” read the post. “I was born scared.”

Stung by the tone, Ms. Willis canceled her trip.

“This is a women’s march,” she said. “We’re supposed to be allies in equal pay, marriage, adoption. Why is it now about, ‘White women don’t understand black women’?”

Jesus, lady. South Carolinians who feel unwelcome because they are white–this is such an unlovely group of people to throw in with.

Now, I know plenty of people will respond to this with not-crazy concerns about maximizing turnout for the march being more important than intersectionality right at this crucial moment. But what if every moment is crucial? Does intersectionality ever get to be important? I think this addresses it well: “if your short-term goal is to get as many people as possible at the march, maybe you don’t want to alienate people. But if your longer-term goal is to use the march as a catalyst for progressive social and political change, then that has to include thinking about race and class privilege.”

And take it away march organizers:

For too long, the march organizers said, the women’s rights movement focused on issues that were important to well-off white women, such as the ability to work outside the home and attain the same high-powered positions that men do. But minority women, they said, have had different priorities. Black women who have worked their whole lives as maids might care more about the minimum wage or police brutality than about seeing a woman in the White House. Undocumented immigrant women might care about abortion rights, they said, but not nearly as much as they worry about being deported.

For what it’s worth, I don’t think I’ll see from commenters here a lot of argle-bargle about how caring about trans people cost Democrats the election and we need to tone down the gay, and tell bell hooks to shut the f@#k up, also, too, generally. But to the extent that one is being serious about appealing to the white working class, a feminism that serves only the needs of educated white women with relatively high-paying jobs ain’t going to get you nowhere on that front either. Maybe doing the right thing can also be politically expedient?

*John would like to object here that Adorno can dish it out but he sure can’t take it. I haven’t read enough [thin-skinned complaints from] Adorno to evaluate this claim but it seems not implausible. Still, the dishing. So dishy. ‘Do you know what the Critique of Pure Reason reminds me of? De Sade.’ [I note for the benefit of readers that this is a paraphrase but I will post on the topic soon.]

Happy International Women’s Day, everybody!

This year my small contribution will be to try to be a broker in (semi-) Open Access feminist philosophy. I’ll post a few links to a few good sources in feminist philosophy, and you add yours in the comments section (including your own, don’t be shy!) – deal?

First, before anything else, let’s be grateful for the philosophers at Feminist Philosophers who have, over the years, created a superb source of information on gender (and other diversity) issues in academic philosophy, but also on topics in feminist philosophy.

Then, under ‘my favorite readings’, I want to list Harry’s brilliant experiment that can be used whenever young people believe that gender justice within the family is an issue of the past, no longer of the present. Harry, did you do any recent replications, or do all students of yours already know what you’re after and hence you can no longer conduct the experiment?

And I want to list Anca Gheaus’s article giving a theoretical account of gender justice in the Open Access Journal of Ethics and Social Philosophy. Also excellent is the work on the gendered division of labour by Gina Schouten, but it seems you need to be signed up to Academia.edu if you want to read her papers on Gina’s Academia website.

The indispensable Stanford Encyclopedia of Philosophy has a wide range of entries on feminist philosophy. And, there’s now also a fully Open Access journal, Feminist Philosophy Quarterly, run by some great feminist philosophers.

What would you like to add to this list of (semi-) open access feminist philosophy resources?

I have been a little loath to write this because Freddie deBoer already has a huge beef with our blog for some reason (I’m mean to Jonathan Chait?), but…

Freddie deBoer recently wrote a post denouncing the less-hinged supporters of the proposed TPP, one of whom saw fit to compare Obama’s critics on this issue to the lynchers of Emmet Till. This was obviously an awful thing for Dem politico Allen Brauer to say, and most readers here probably regard both this and the TPP with unified disgust, putting us in agreement with deBoer. [UPDATED NOTE: since many people have found this post unclear (which is obviously my fault), I’m merely noting here that I entirely agree with FDB’s actual political point (and in all likelihood most of you do as well), and quoting the post written the other day to explain how I perceive it with suspicion because of his past remarks. It would be irrelevant and unfair to attack Freddie deBoer on the sole basis of a five-year-old dustup.] Allen Brauer fired back at his critics by high-mindedly calling them “dude-bros and manarchists” and saying he was wrecked after a “tsunami of white tears.” DeBoer correctly calls this bullshit:

Allan Brauer, I would argue, is today’s progressive internet in its purest form. He’s someone who’s learned all of the lessons of how we do things too well…. Do we still have the capacity, as a political and intellectual movement, to argue in a way that’s not entirely based on associating with race or gender in a totally vague, unaccountable, and reductive way?

Solid enough. But–

The stakes are much lower in our cultural writing, but the problem is largely the same: tired, rote arguments and magic words, treated as cutting rebuttals no matter how lazy and uninspired. You use magic words in your work, and no matter how good or bad it is, you’ll get credit for it. And if people criticize you, you just use the magic words against them, too.

UPDATE [which interrupts the post but needs to be above the fold]: as I mention below, I’ve said a metric f#$k-ton of dumb things in internet comments, especially years ago. So I feel a bit uneasy basing my complaint on a comment. If Freddie deBoer would like to say, “I made that comment on Tiger Beatdown when I was irritated and stung, but would retract it if I could,” I’m happy to edit the post to reflect this.
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From an article by Stephen Totilo on a recent talk given at NYU by Feminist Frequency commentator and noted target of #gamerhate Anita Sarkeesian:

Sarkeesian never acknowledged the security [metal detectors, an overall “heightened” NYU Security presence], and she only briefly mentioned the online harassment she’s received for her work. She fielded one audience question from a guy who said a female Gamergate supporter had been at the talk, had shaken her head at much of what Sarkeesian had said, had left early and, this questioner wanted to know, what Sarkeesian would say to this woman.

At press time the man, now approaching what one might–charitably–call the late-middle-age of his youth, was also reported to have a girlfriend in Toronto. “Megumi” particularly enjoys playing the new Bayonetta 2, because of the way it makes full use of the capabilities of the Wii U gaming system.

First I want to thank all of you for an implausibly thoughtful and interesting thread. I think I am going to close comments on it soon so that it can retain its purity. Thanks especially to commenters who shared difficult events in their lives.

One thing I thought of saying at the start was, “feminism sucks and is harmful” is not an unpopular view but rather a really popular one, and so a bit beside the point, but there wasn’t much of that, so, no worries. One thing that several male commenters did talk about was the problems created for shy, nerdy guys when they hear the message from feminism “you suck and are a sexual aggressor in a bad way.” Several people pointed to the Scott Aaronson affair: an MIT professor wrote a confessional of sorts in a blog comment about how feminism made him so terrified of his own feelings of heterosexual desire that he spent period of time genuinely to be medically castrated. Amanda Marcotte was among a number of people who thought this was bullshit. Now, here let me say, my first impulse, if I had chosen to write about it on my own, would have been to be a total dick. BUT. In the spirit of not being a dick to everyone all the time, I thought I would actually address this…issue? Cluster of related issues, more like. Because more than one of our commenters felt it was a live issue in their lives, even if only in the past.

Now, part of me doesn’t even understand what’s being complained about here. Here is my best effort to break it down, based on what Aaronson and his supporters, and detractors, and more-or-less middle of the road commentators have said, and also based on some things men have said in the thread below. And by this I don’t intend to call anyone out or imply what anyone said was beyond the pale or anything, but let me know if you are bothered in any way and I’m happy to adjust this.
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