From The Nation, an article about how black feminists scream at white feminists and then other white feminists pile on those vicious racist white feminists. And how "trans" feminists can get very, very upset at the Vagina Monologues-type feminists who actually have vaginas.
Feminism’s Toxic Twitter Wars
Empowered by social media, feminists are calling one another out for ideological offenses. Is it good for the movement? And whose movement is it?
Michelle Goldberg
... The dogma that’s being enforced in online feminist spaces is often called “intersectionality,” ... Online, however, intersectionality is overwhelmingly about chastisement and rooting out individual sin. Partly, says Cooper, this comes from academic feminism, steeped as it is in a postmodern culture of critique that emphasizes the power relations embedded in language. “We actually have come to believe that how we talk about things is the best indicator of our politics,” she notes. An elaborate series of norms and rules has evolved out of that belief, generally unknown to the uninitiated, who are nevertheless hammered if they unwittingly violate them. Often, these rules began as useful insights into the way rhetorical power works but, says Cross, “have metamorphosed into something much more rigid and inflexible.” One such rule is a prohibition on what’s called “tone policing.” An insight into the way marginalized people are punished for their anger has turned into an imperative “that you can never question the efficacy of anger, especially when voiced by a person from a marginalized background.”
World War F
Similarly, there’s a norm that intention doesn’t matter—indeed, if you offend someone and then try to explain that you were misunderstood, this is seen as compounding the original injury. Again, there’s a significant insight here: people often behave in bigoted ways without meaning to, and their benign intention doesn’t make the prejudice less painful for those subjected to it. However, “that became a rule where you say intentions never matter; there is no added value to understanding the intentions of the speaker,” Cross says.
There are also rules, elaborated by white feminists, on how other white feminists should talk to women of color. For example, after Kendall’s #solidarityisforwhitewomen hashtag erupted last fall, Sarah Milstein, co-author of a guide to Twitter, published a piece on the Huffington Post titled “5 Ways White Feminists Can Address Our Own Racism.” At one point, Milstein argued that if a person of color says something that makes you uncomfortable, “assume your discomfort is telling you something about you, not about the other person.”
After Rule No. 3, “Look for ways that you are racist, rather than ways to prove you’re not,” she confesses to her own racial crimes, including being “awkwardly too friendly” toward black people at parties.
Now, it’s true that white people need to make an effort not to be racist. And there are countless examples of white feminists failing women of color and then hiding behind their good intentions. Ani DiFranco provided a textbook example of what not to do when, following an uproar over her plan to hold a songwriting retreat on a former slave plantation, she then canceled it with a self-pitying statement: “I know that the pain of slavery is real and runs very deep and wide. However, in this incident I think [it] is very unfortunate what many have chosen to do with that pain.” (DiFranco later issued a more sincere apology.)
But the expectation that feminists should always be ready to berate themselves for even the most minor transgressions—like being too friendly at a party—creates an environment of perpetual psychodrama
To feminists, "perpetual psychodrama" is a feature, not a bug.
particularly when coupled with the refusal to ever question the expression of an oppressed person’s anger.
“I actually think there’s a subset of black women who really do get off on white women being prostrate,” Cooper says. “It’s about feeling disempowered and always feeling at the mercy of white authority, and wanting to feel like for once the things you’re saying are being given credibility and authority. And to have white folks do that is powerful, particularly in a world where white women often deploy power against black women in ways that are really problematic.”
World War B
Preening displays of white feminist abjection, however, are not the same as respect. “What’s disgusting and disturbing to me is that I see some of the more intellectually dishonest arguments put forth by women of color being legitimized and performed by white feminists, who seem to be in some sort of competition to exhibit how intersectional they are,” says Jezebel founder Holmes, who is black.
“There are these Olympian attempts on the part of white feminists to underscore and display their ally-ship in a way that feels gross and dishonest and, yes, patronizing.”
This reached an absurd peak during the tempest over #Femfuture. Jamia Wilson was one of the black women involved in the Barnard meeting, and she has since become part of the four-woman leadership team for the #Femfuture project, which continues to work on ways to make online feminism financially sustainable. She watched incredulously as white women joined in the pile-on about #Femfuture’s alleged racial insensitivity. One self-described white feminist tweeted at her to explain that no women of color had been at the Barnard meeting “and that I needed to be educated about that,” Wilson recalls. Somehow, activists who prided themselves on their racial enlightenment “were whitesplaining me about racism,” she adds, laughing.
In a revolution-eats-its-own irony, some online feminists have even deemed the word “vagina” problematic. In January, the actress and activist Martha Plimpton tweeted about a benefit for Texas abortion funds called “A Night of a Thousand Vaginas,” sponsored by A Is For, a reproductive rights organization she’s involved with. Plimpton was surprised when some offended Internet feminists urged people to stay away, arguing that emphasizing “vaginas” hurts trans men who don’t want their reproductive organs coded as female.
Reading this more closely, I realize I may have gotten this backward. The protesters may be individuals who have vaginas but are objecting to the cultural stereotypes that encode vaginas as being -- in some arbitrary socially constructed sense -- female.
“Given the constant genital policing, you can’t expect trans folks to feel included by an event title focused on a policed, binary genital,” tweeted @DrJaneChi, an abortion and transgender health provider. (She mentioned “internal genitals” as an alternative.) When Plimpton insisted that she would continue to say “vagina,” her feed filled up with indignation. “So you’re really committed to doubling down on using a term that you’ve been told many times is exclusionary & harmful?” asked one self-described intersectional feminist blogger.
World War T trumps all others for ferocity and wackiness.
By the way, why did Vagina Awareness become a feminist cause just because Eve Ensler wrote her 1996 play The Vagina Monologues? My impression in 1996 was that Larry Flynt had been doing yeoman's work raising America's Vagina Awareness for decades, and there really was no shortage of Vagina Awareness.
In fact, my recollection from reading Ms. Magazine in 1973 was that back then feminism was in part about raising awareness of a different, more often overlooked part of the female anatomy -- rhymes with Dolores. But that seems to have been forgotten.