Let’s cut through the bullshit caused by the recent media outcry over a #transwoman who raped a woman in a female only jail. Let’s put aside the myths than #transphobic women are placing razor blades under stickers to hurt those who try and remove them. Let’s ignore the violent trans rights activists who assault women. Anyone who physically assaults a woman for being a woman isn’t part of a debate I want to have.
Radical feminists themselves disagree on whether #transwomen are women: Judith Butler says they are, Germaine Greer says they aren’t. There’s a lot those women write that I agree with, and a lot I disagree with. One of the great things about being a political and academic feminist is that feminism is a constantly shifting, self-questioning, and learning movement. If the definition of a woman is someone female by birth, then clearly #transwomen are not women. But feminism is not about biology. The oppression that women experience is not because they have wombs, vaginas or breasts; it is because a patriarchal society accords women lesser status. It gives men privilege and power over women, and puts social structures in place that reinforce that privilege and power.
#Transwomen grew up in that patriarchal society. As young boys, they, consciously or subconsciously, learned from it. They grew up in a society where boys were socialised to be valued, to be strong, to have power. They weren’t probably aware – how could they be, how can you experience something that you are not experiencing? – that at the same time the girls around them were growing up and being socialised to be under valued (or only valued for what they can offer to men), to be compliant, to only have limited power. Transwomen learned appropriate roles for boys and girls, and decided that the roles for girls were more in line with how they perceived themselves. So they decided they wanted to be women.
Many of them take a brave and radical decision to physically alter themselves, to undergo hormone treatment and surgery to biologically transition to being women. This is a painful and expensive process, and requires medical intervention. As UK law stands at the minute under the 2004 Gender Recognition Act, once they have undergone that, they can legally be women. They are entitled to all the rights and protections that women who are born women are entitled to. And here is where I part ways with my ‘TERF’ sisters like Germaine Greer because to me, transwomen who have taken that radical step are women. They have experienced trauma and abuse as a result of their gender identity. They have fought hard for the right to that identity. They deserve protection as a result of that identity. I’ll march to the barricades and shout down anyone who says they don’t.
It’s not surprising that many transwomen would like to become women without having to undergo that painful physical transition. Suggested changes to the 2004 Gender Recognition Act would enable that: those born into a male body who consider themselves to be women would have to go through a process of self-identification, but would be able to be women without undergoing surgery or treatment to physically alter their bodies to become female.
And here’s the problem. These transwomen did not grow up as girls. They never experienced the socialisation that has led to women’s oppression. They do not understand why having a penis in a female changing room is threatening to other women. They were never taught that penises were weapons of rape and violence. But we who were born girls were. So many of us learned growing up that men were powerful and men could physically assault and rape you if you stepped out of line. 1 in 5 of us got to experience it first hand, with many more experiencing sexual assault, harassment, intimidation on a daily basis. Every girl I know grew up knowing not to walk home alone at night, because if we were attacked by a physically stronger man, we would be blamed.
So many of us looking at the issue of self identification and transwomen are concerned. If a woman is still biologically a man, and grew up as a boy and a man, then they still have the socialisation that says they are powerful and entitled, and they have the physical capability to act on the power and entitlement.
And the worst transactivists – the ones who use TERF as a slur, who toss around accusations of transphobia as a way of silencing women – reinforce our concerns. These are people acting like entitled men. They are shouting about their rights, and silencing anyone that disagrees with them – and when those people are women, they are using violence and aggression to reinforce their power.
Men who commit rape and domestic violence have one thing in common: not race, class or education, but an overarching sense of entitlement. The (much, much smaller) number of women who use violence against men often are the victims of abuse themselves, or in thrall to a violent partner, or suffering with alcohol, drugs and poverty. Men don’t need those structural supports to make them violent: they grow up in a world where their violence is condoned, expected and rewarded.
So letting biological males who identify as women into women-only spaces is problematic. Women-only spaces – particularly to protect vulnerable women and girls, such as those who are the survivors of domestic violence – are there to reinforce a fundamental human right for women: the right to life, and safety. That right is far more important than anyone’s right to self identify as a woman if they still have the physical capacity to act as a man.
Transwomen who grew up as boys and are still biologically men are just as likely as other biological males to be violent, abusive and have a sense of entitlement. To be clear: ie, not very. Most men DON’T rape women. Most transwomen AREN’T violent. But a violent abusive biological man who identifies as a woman is still violent and abusive, and a threat to women and girls.
And that is why, as a feminist, I do not support the proposed changes to the Gender Recognition Act. Not because I am #transphobic: I neither hate nor fear transsexuals, on the contrary I fight ardently for their human rights. But because as a woman who has experienced abuse and rape, I understand, from the depths of my soul, that women and girls who need safety from abusive men need safety from men with biologically male bodies.
I support the right of #transwomen to self identify as women. And I would encourage the providers of most services and organisations aimed at women to include those who identify as women regardless of their biological status at birth or any other time.
But I would propose an amendment that states that the providers of any single-sex service recognised under the Equality Act 2010 can deny access to that service to anyone who self identifies as a woman but is still biologically male. Because those biological males are socialised as men and can abuse and rape, and my duty as a feminist is to protect them above all else. I would also point out the need for additional resources and services to protect #transwomen who are biologically male: transwomen experience domestic violence and rape at the same rates as women and need their rights to safety and protection to be recognised too.
Proviso: These are my own views, not those of the Women’s Equality Party or my employer.
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I am so sorry that I can’t get to the WEP conference this weekend: a combination of work, family and health issues have made it impossible without a Star Trek transporter. I wanted to tell you all how much I will miss you, and also say what I would have said, had I been there.
The Women’s Equality Party stands up for all women. It is intersectional. We fight for BAME women, for disabled women, for White women, for LGBT women, for left-wing women, for right-wing women….you get the picture. Because some of us ARE those women, and all of us support them. Because we understand that inequality hurts everyone. Because we signed up the party to be part of a political force for equality. This is why we march, we campaign, we run for office, we debate, we tweet, we rattle buckets, we run marathons, we host book clubs and pub quizzes, we stand outside in the freezing rain standing up to pro-Lifers and men rights activists….
This weekend, we are going to debate the reforms to the 2004 Gender Recognition Act and its implications for the 2010 Equality Act, and the safety of women and girls. We’ve never had a topic so likely to cause division in the party, as it does in wider society. I want to say here what I would say if I were in Kettering with you this weekend.
Firstly, #trans rights are human rights. That is not ever under dispute. #Transwomen have faced discrimination and violence on the basis of their gender. #Transwomen are women, that’s not up for debate. @wep_uk must absolutely always stand up for #transwomen.
Secondly, the proposed changes allow for self identification. Now, in any other field of discrimination where there was a protected status at stake, this would never be the case. Disabled people can self identify all they like, but in order to access help and resources on the basis of disability, they must prove a ‘substantial and permanent’ impairment or condition. Victims of racial harassment and hate crimes must prove that the actions took place *on the basis of their race, sex, gender, sexuality, religion* to be considered hate crimes. None of us get to decide our own status, particularly not if we are using that status to claim discrimination or protection.
Thirdly, the #transactivism that has turned to violence, threats of violence, hate speech, no platforming etc, does not represent the views and experiences of the majority of #transwomen. Any more than extreme radical feminists who claim that all heterosexual sex is rape and all men are rapists represent the vast majority of #feminists or even any branch of #feminism that I recognise to be valid. Threats of #vawg (punch a TERF) are male pattern abusive behaviour, even if they are carried out by women. @WEP_uk must never ever tolerate that. Just as we shut down the #MRAS who want to silence women, we should shut down #TRAs who threaten violence. It’s a no brainer. TERF has become a violent slur against women and is now hate speech – even though its roots were from trans-exclusionary feminists who were questioning whether to be female – and to experience oppression on the basis of being female – was intrinsically linked to biology, which is in itself a reasonable enough question (and when you look at how much discrimination women face for being mothers there’s plenty of evidence that suggests biology and reproduction do have something to do with it). Even Wikipedia has it wrong:
Transphobia is ‘dislike of or prejudice against transsexual or transgender people.’ Questioning whether androcentrism and biology define you as a woman is not dislike or prejudice. TERFS are not by definition transphobic. Let’s use language responsibly.
Fourthly, safe spaces for women and girls, and women-only spaces are absolutely needed. They aren’t for everyone, but then not everyone needs one. Just because as a White woman I am unlikely to experience #racism (#antisemitism is another matter!) doesn’t mean I don’t understand that sometimes BAME feminists are sick and tired of bearing the emotional labour of educating privileged White women on #blacklivesmatter. It doesn’t mean that I object to the conversation sometimes being about #race just because it doesn’t include me. And just because I am a survivor of #rape and #abuse who didn’t need or want a woman-only space doesn’t mean I don’t understand that sometimes you do need to exclude men (and that can include #transwomen with penises). Domestic abuse shelters and other areas where vulnerable women and girls need protection should never, ever have to admit an adult human being with a penis no matter what they self identify as. It is not #transphobic to say that. Nor should the accusation of transphobia be weaponised to silence women.
@wep_uk is the only political party to have compassion and kindness for each other embedded into its constitution. I am deeply proud of that. I really hope you all remember that as you debate, and it isn’t going to be easy. But I know you can do it.
Open Letter to some of those attending the Global Disability Summit
Lenin Moreno, President of Ecuador
Gabriela Michetti, Vice President of Argentina
20 July 2018
We are writing this open letter to you on behalf of Deaf and Disabled people across the UK concerning your involvement in the global disability summit being co-hosted by the UK government in London on 23 and 24 July.
We are strongly in favour of international support that improves the lives of Deaf and Disabled people across the world and welcome co-operation between States that lead to stronger human rights laws and protections. We particularly support the building of international solidarity and links directly between Deaf and Disabled People, our organisations and campaigns.
However, we have the following concerns regarding the July summit:
The role of the UK government in co-hosting the event. Following an unprecedented investigation carried out by the UN…
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This week’s news has been dominated by the sad stories of the suicides of Cardiff lecturer Malcom Anderson and chef Antony Bourdain. As someone who has struggled with complex PTSD which was triggered by overwork around the REF 2013, these hit home. In particular, the ‘suicide is selfish’ brigade who take over social media around these events. As a mother, as a wife, as a friend, as a colleague, how on earth could you contemplate suicide?
When you are in the depths of despair it can feel like a long, slow crawl through a dark, dark tunnel, knowing that even if you get to the end, a slow climb back out into the daylight awaits. You will have to find your way through a gnarled, fog filled wood before even a glimpse of light guides you.
At your side you see a brightly lit door marked exit. That’s the suicide door, the ‘easy’ way out.
You may have crawled through this tunnel many times before and know that if you can just keep going you will eventually reach the light. Or it might be your first time. Either way, the lure of that brightly lit door is strong.
If you take that door the pain stops. Not just the pain to yourself, but the pain you are causing those around you. As a mother, you genuinely believe that you are such a terrible person and mother to your children that they will be better off without you.
Of course this isn’t true. Suicide devastates families, and children who lose a parent to suicide rarely recover fully. I imagine that like the colleagues of Dr Anderson, my own colleagues would be upset by my death, as would my friends. Although my death would not devastate them as it would my children, no doubt they would be shocked and feel guilty, as I have done when friends have taken their lives.
Being an academic doesn’t protect you from the risk of suicide. As clever as we are, no amount of critical analysis, scientific observation or empirical research can protect as from the devastating pain of serious mental health issues. In fact, our skills can often be part of the problem: we can bring up any amount of evidence to corroborate our feelings of worthlessness and guilt when we are deep in despair.
I am grateful that I survived my suicide attempts. Grateful to my husband and children for continuing to love and support me, grateful to my GP and mental health nurses who kept me safe til I was back from the brink, grateful to the psychiatrist, psychologist and counsellors who helped me untangle myself from the clutches of anxiety, depression and PTSD. I am not ‘better’ but I manage to live well with the illness, and manage it with the help of support, medication and mindfulness. Had I not, I would not have seen my PhD students graduate, had the joy of seeing my research help develop policy and practice to improve disabled people’s lives, experienced the elation of winning research grants and seeing my work in print. I also would have missed my daughter’s prize giving, seeing my eldest son start university, my husband’s passing out parade…
All that gets me through suicidal ideation now is the knowledge that it passes, that I just need to keep on keeping on and eventually daylight will return, no matter how hard and painful that is. But Michael Anderson and Anthony Bourdain never got to see the light. They couldn’t see a way out of the despair, the overwork, the guilt, the pain….
We are told to ‘reach out’ when we feel suicidal. But when you feel suicidal, you often can’t reach out. You aren’t seeking attention, although you may be emitting a cry for help. All you want is for the pain to end, and you cannot see how reaching out will end it.
So if you know someone who is suicidal, particularly if they are a colleague, do not assume that their intelligence and academic ability will save them. Ask about suicidal thoughts – asking the question will not prompt them, it might well save someone. I remember the utter feeling of relief when my psychologist asked me if I felt suicidal. Being able to admit it out loud took some of the terror away: now it was a ‘thing’, external to myself, and I could try and find a solution to the ‘thing’.
Listen without judgement. Give reassurance: there is help available, and these feelings will pass with support. Encourage them to seek help, and encourage them to work on self care – if they have been living with mental health issues for a while, they will know what works for them. Talking, exercise, sunshine, mindfulness – these things and more can help with mild depression, can elevate moods and buy some time for people to work their own way back to wellness. For more severe clinical depression antidepressants and therapy do work.
Friends did this for me, and I am forever grateful.
But we should note that the academic workplace in itself can be incredibly toxic for our mental health. We are working longer hours, under greater pressure than ever before: younger and female academics who are at particular risk of precarity of employment are at the highest risk of mental health issues and burnout. Bullying, workplace harassment and the associated risks for mental health are on the rise in academia. Senior management are driven by performance indicators which do not encompass staff wellbeing, and are not effective at supporting their staff.
But a mentally unwell academic is not one who performs well. When I was at my very illest, I couldn’t speak to my family let alone to students. It took months to be able to read and teach again. It’s only now, five years on from my breakdown, that I am finally able to write well, to teach and research. Overwork contributed to five lost years. Failure to support the mental wellbeing of staff is costing the sector millions.
It is not just up to us to individually care for our colleagues. The academic sector needs to put its house in order.
See the following blog by me as part of the 50 blogs for 50 years of the Social Policy Association
You can find the series in full here: http://www.social-
One of the very first things I did as a professor was to start mentoring early career academics. I was lucky enough to work with some brilliant mentors as I was developing my own career, and I felt duty bound to pass on the support and wisdom I knew had made my work possible. I knew from experience that the ‘inside knowledge’ that you gain from being mentored is priceless, as was the support from people who had been there, done that, and survived.
It was particularly important for me because I was a first-generation university graduate, and I grew up abroad. I never learned the middle-class unspoken code of getting ahead. I hadn’t been to the right schools, I didn’t know the right people, I had no role models from whom to learn. I was just bright, feisty, good at research, and lucky enough to be in the right place at the right time when funded postgraduate opportunities came up.
I got pushed into serving on promotions committees, initially as a representative of the non-professoriat, then later as that rare thing, a female professor who understood how things worked across different disciplines. I got the know the written and unwritten rules of things like the Research Excellence Framework, what an ‘international’ reputation really meant, what ‘counted’ and what didn’t. I learned how to spot successful people and emulate them, how to network, the importance of inside knowledge, and how to represent your discipline and your institution outside your work. I learned about enemies: how you could make them without meaning to, and how powerful they could be.
And the most important thing I learned, the hard way, was how to return to work and get your career back on track after being away on maternity or sick leave.
Mary Ann Mason and other scholars have documented the penalty that academic women pay for having a family, as against the positive boost having a family has on men’s career trajectories.
It isn’t just the time away from work: on return, women are often doing the double shift of the burden of arranging and doing the childcare; out of touch with current research in their field; having given up PhD students and research grants; having their ideas, work and students poached by childfree colleagues; finding international conferences and networking incompatible with the needs of a young family; taking on more pastoral and emotional labour in the workplace whilst their male colleagues are building up their research and absenting themselves from frontline teaching; finding the expectation of working 24/7 just to keep up any kind of competitive ability impossible.
So I took it upon myself to mentor early career academics, particularly mothers, on how to rebuild their careers without losing their sanity. How to build effective, supportive teams. How to focus on their writing and grant applications when they were being distracted. How to avoid the ‘mummy track’ and pull in all the social capital they could to be able to do the work that ‘counted’. How, in other words, to ‘lean in‘ to the world of academia, put their emotions and their bodies to one side and fit in to academic norms.
And whilst I still maintain there is an important role for academic mentoring as a tool for supporting women, I have come to realise how insidious mentoring and the reliance on mentoring has come to be.
Programmes like the Leadership Foundation’s Aurora leadership training rely on senior women providing their labour for free to mentor the next generation of promising academic women, and teaching them how to develop their own leadership skills within the academy.
In other words, women must learn to adapt to academia, and help each other do so, not the other way around.
What would it look like if we stopped making women adjust to the patriarchal world of academia? What if we focused instead on the structural issues that oppress women? On the overreliance and overvaluing of competitively funded research? On the treatment of academics as income generators instead of scholars? On the undervaluing of teaching and pastoral care? On the overvaluing of male markers of esteem such as membership of elite male-dominated clubs? What if we rewarded ‘difficult’ feminists who challenged sexist teaching and scholarship? Or people who acted with an ethic of care in the workplace, devoting their time to research and teaching in a co-operative way and focusing on the wellbeing of others rather than their personal empire building?
What would the academy look like then?
I suspect we wouldn’t need to mentor women, because the oppressive structures that meant they needed the mentoring in the first place wouldn’t be there.
And I suspect we would have a better, kinder, more effective academy for it.
I came to feminism as a young adult who had experienced domestic abuse, childhood abuse and rape. It was the only theoretical framework that helped me make sense of the world, the oppression I saw around me, and my own experiences. The aha moment of resolute clarity, when I was tutored by outstanding feminist scholars and began reading feminist legal scholars who did not blame or shame me, remains with me. That violence against women was a patriarchal act designed to reinforce male power, and not something invited, instigated or caused by the survivors, was a revolutionary idea, and ran counter to everything I had been taught to that point.
I was taught silence, and to protect the perpetrators, and to blame myself and the women around me for their experiences. The radicalism of not just not blaming women, but allowing them to speak of their experiences, and be believed and treated with compassion, remains for me the central tenet of feminism.
Feminism as a way of viewing and understanding the world is a broad church. It constantly re-examines the evidence, engaging in a process of reflection. Within my own discipline, it was necessary to establish the legitimacy of the feminist perspective as a way of approaching theory and an empirical understanding of the social world, particularly the world of welfare. I have been lucky enough to have been taught by feminist pioneers like Clare Ungerson, who taught us that ‘policy is personal’, particularly with regards to care policy. Fiona Williams was one of the first feminist scholars to teach us about intersectionality: in her case, race, gender and class. One of my own heroines Jenny Morris provided a robust counterpoint to Ungerson’s feminist critique of care, pointing out that disabled women who receive care are women too, and enabled me to think critically about the intersection between disability and feminism in my own research.
In popular culture, intersectional feminism has emerged as a critique of a feminism that does not recognise the impact of race, disability, class, age, sexuality and transphobia on women’s lives. 2018 was popularly held up at the centenary of British women’s right to vote: but that suffrage was only for *some* women, and did not extend to non property-holding women under 30 (ie on the same basis as men’s suffrage) until the Equal Franchise Act ten years later. Marie Stopes’ work on birth control revolutionised many women’s lives: but her passion and research were driven by eugenics and ensuring that certain women – particularly disabled and poorer women – did not have children. Her legacy can still be painfully felt in the enforced sterilisation of women with learning disabilities, for example.
The importance of feminism being a reflective inclusive movement is as significant now as it ever was. Mary Maynard warned explicitly against feminist ‘grand theorising’ – attempting to create a grand theory of everything that would explain the oppression that all women experience. She argued that context mattered, and that no one woman could be the ‘universal woman’ whose experiences could provide an objective rational discourse of feminism. It is with this in mind that I approach recent work on ‘white feminism‘ with caution. This is not feminism that is practised by white women: it is a specific type of feminism in which white women’s privileged racial position is explicitly ignored, or worse, used as a ‘universal feminism’ when it actually reinforcing white privilege and silences women of colour. ‘Unless it’s intersectional, fuck it’ as one angry, eloquent blogger put it.
The most recent example is Mary Beard’s defence of the Oxfam workers in Haiti who were revealed to be purchasing sex from prostitutes.
As she put it: “Of course one can’t condone the (alleged) behaviour of Oxfam staff in Haiti and elsewhere. But I do wonder how hard it must be to sustain ‘civilised’ values in a disaster zone. And overall I still respect those who go in and help out, where most of us would not tread.”
This is a shocking statement. It implies that NOT purchasing sex is the default of ‘civilised’ (ie white) men, and that women in disaster zones (ie black/ethnic minority and poor women) are not ‘civilised’ and as deserving of respect and bodily autonomy as white women. It’s a shockingly racist, privileged thing to say: it is not, by any stretch of the definition, a ‘feminist’ thing to say.
Beard was criticised for her statement, and posted pictures of herself online crying, which drew derision from vocal opponents to ‘white feminism’ who accused her of ‘weaponising the defense of innocence and insincere tears’.
It is this last statement that makes me pause carefully. It is the same accusation levied at other ‘white feminists’ such as Rose McGowan, who exposed Harvey Weinstein’s sexual abuse and who was attacked by a trans-activist at her book signing.
Telling white women their tears, their emotions, are an unacceptable way of expressing their sense of being upset and threatened, shows an astonishing lack of compassion. Women have routinely been silenced: abuse survivors like McGowan disbelieved, silenced, told to shut up and go away, that their pain is not real, by their abusers, by a systematically oppressive legal infrastructure, by men in positions of power. And this silencing has a worrying echo in this assertion: Being assaulted is horrible. But it’s not the same as experiencing daily, racist microaggressions (not to mention macroaggressions) or living life on the wrong side of white privilege.
A feminism that attempts to silence women who have experienced sexual assault is not a feminism I recognise. A feminism that attempts to assert that women who are relying on ‘white’ privilege – without unpacking ‘whiteness’ or being critical about the privilege of class, for example, that Beard was unquestioningly asserting, or the sexualised privilege that McGowan enjoys as a cis woman over trans women – seems to be attempting a ‘grand theorising’ that does not hold up under empirical or theoretical scrutiny. When women are accused of asserting their ‘white privilege’, and respond by saying but as a working class, Roma, disabled, Jewish etc woman I don’t HAVE ‘white privilege’ they are routinely silenced, and if they react emotionally, accused of weeping ‘white women’s tears’.
We have fought long and hard for our pain to be acknowledged, to be allowed to cry, to not be silenced. As Carol Gilligan points out, this silencing extends to academic enquiry and notions of justice and rationality. Women’s sexuality and emotions, their embodiedness, directly challenges male notions of the superiority of objectivity and rationality in academic enquiry. C Wright Mills attempts to ‘grand theorize’ – to create a meta-theory of social structures and oppression – implicitly and explicitly silenced women’s voices and experiences, by appealing to the rational, objective, justice oriented sociologist.
Women of colour are angry. They have every bloody right to be angry. Systematically oppressed, excluded, racialised, they grow up seeing racism where white folk never do. Just as most men need a sound dose of consciousness raising to see their own gendered privilege, most white, middle class, ablebodied women need some serious consciousness raising about racism, class, ableism and other intersectional divisions. Women of colour are right to be angry that their experiences are ignored, their voices silenced, right to challenge a feminism that isn’t intersectional.
But putting race at the exclusion of other social divisions at the heart, and doing it in a way that silences women’s emotions, bodies and experiences of violence and abuse, is a dangerous game. A blanket accusation of ‘white feminism’ has the effect of Godwin’s law (the idea that as a discussion on the internet grows longer, the likelihood of someone mentioning Hitler or calling someone a Nazi approaches 1: and once that has happened, the argument is over). Being a Nazi is absolutely and a priori an unethical and untenable position to hold, and being a ‘white feminist’ is now approaching that status. Race has become the new ‘grand theory’ that explains everything, and silences dissent and emotion: you are not allowed to cry ‘white tears’.
No-one listens when they are called a Nazi. And recaltrant non intersectional feminists don’t listen when they are called ‘white feminists’. It’s an oversimplified understanding of most situations. Being physically threatened at your own book signing is hardly a situation of privilege. An accusation of ‘white feminism’ and ‘insincere tears’ leaves very little space for conciousness raising, for compassion, for the ongoing reflection and questioning that makes feminism the vibrant academic and social movement it is. Feminism absolutely should continue to question privilege and seek to become intersectional: but not at the cost of silencing abused women.