misogyny online

steubenville rape joke

Why Women Aren’t Wel­come on the Inter­net by Amanda Hess at Pacific Standard

Accord­ing to a 2005 report by the Pew Research Cen­ter, which has been track­ing the online lives of Amer­i­cans for more than a decade, women and men have been log­ging on in equal num­bers since 2000, but the vilest com­mu­ni­ca­tions are still dis­pro­por­tion­ately lobbed at women. We are more likely to report being stalked and harassed on the Inter­net — of the 3,787 peo­ple who reported harass­ing inci­dents from 2000 to 2012 to the vol­un­teer orga­ni­za­tion Work­ing to Halt Online Abuse, 72.5 per­cent were female. Some­times, the abuse can get phys­i­cal: A Pew sur­vey reported that five per­cent of women who used the Inter­net said “some­thing hap­pened online” that led them into “phys­i­cal dan­ger.” And it starts young: Teenage girls are sig­nif­i­cantly more likely to be cyber­bul­lied than boys. Just appear­ing as a woman online, it seems, can be enough to inspire abuse. In 2006, researchers from the Uni­ver­sity of Mary­land set up a bunch of fake online accounts and then dis­patched them into chat rooms. Accounts with fem­i­nine user­names incurred an aver­age of 100 sex­u­ally explicit or threat­en­ing mes­sages a day. Mas­cu­line names received 3.7.

This Is What the Harass­ment and Abuse of Women on the Inter­net Looks Like, Part II

Rape and Death Threats: What Men’s Rights Activists Really Look Like by Katie J.M. Baker at Jezebel

Men’s Rights Activists are rage-​filled misog­y­nists who claim fem­i­nists inten­tion­ally “cover up” issues like male rape and work­place injury rates so women can achieve global dom­i­na­tion. Har. Those pesky fem­i­nazis, how­ever, keep get­ting in the way, so it’s up to the MRAs to win the world over. And how do they do this? By threat­en­ing to “gag, rape and gut” bitches who dare to ques­tion their flimsy politics.

End Online Misogyny

The Inter­net – a stalker’s haven

book review: “Misogyny: The Male Malady”


Henry Fuseli
Swiss, 17411825
Oedi­pus Curs­ing His Son, Polyn­ices, 1786
oil on canvas

Oh, Andrea Dworkin a review of Misog­yny: The Male Mal­ady by David Gilmore at the Lon­don Review of Books by Jenny Diski

… we can con­cen­trate our thoughts and con­cerns on the real vic­tims of the mal­ady of misog­yny: the psy­chogeni­cally chal­lenged male who needs all the under­stand­ing we can give him. Appar­ently men’s psy­ches are ‘trou­bled’, they are in ‘mas­cu­line tur­moil’ as a result of uni­ver­sal expe­ri­ences in ‘the male devel­op­men­tal cycle’. Lord, how eas­ily the image of the oppressed is appro­pri­ated. If women think they’ve had a hard time as a result of being loathed and bul­lied by men, it’s noth­ing com­pared to the hard­ship suf­fered by men that has resulted in their feel­ing the loathing. If you are begin­ning to get an uncom­fort­able sense of milky moth­ers and moist mer­maids loom­ing on the hori­zon you are right, because men’s fear of help­less­ness, suf­fo­ca­tion and sub­mer­gence, in the inescapably female and del­i­ques­cent form of uterus, breast and vagina, is judged to be at the root of it all. Women drip with dan­ger for men, who, as we know, first can’t live with­out us and then can’t live with us. You can love your mother for a while, but then she betrays you with your father and you have to marry other men’s sis­ters: ene­mies, out­siders, who as like as not are plot­ting against you with their sex­u­al­ity and secre­tions while try­ing to abort your sons on whom the patriliny depends. Of course, it’s not women’s fault that it’s all their fault – Gilmore has all the rhetoric of a mod­ern man and throws his hands up sadly at the unfor­tu­nate social and bio­log­i­cal arrange­ments that make it this way – but men suf­fer from hav­ing been given birth to by women from whom they have to sep­a­rate in order to become men; they suf­fer from hav­ing to desire peo­ple of the same gen­der as their mother (my, this is very awk­ward, Jocasta), and they suf­fer because they can­not per­form the mir­a­cle of repro­duc­ing the species directly from their own bod­ies. Men suf­fer. No, they do. It’s awful.

the courts and distortions in abortion cases

Tamir Kalifa/​The Asso­ci­ated Press

Corbin on “Abor­tion Dis­tor­tions” via Fem­i­nist Law Professors


Two types of dis­tor­tions often arise in abor­tion jurispru­dence. The first is dis­tor­tion of sci­en­tific fact. Too often abor­tion oppo­nents dis­tort med­ical facts and courts accept those dis­tor­tions as true. Take, for exam­ple, the claim that abor­tion makes women depressed and sui­ci­dal. In fact, no rep­utable study sup­ports any such causal link. Equally with­out sci­en­tific foun­da­tion is the claim that morn­ing after pills like Plan B act as abor­ti­fa­cients. They do not.

The sec­ond kind of dis­tor­tion that occurs in abor­tion jurispru­dence is that the nor­mal doc­trine does not apply. Thus, despite the fact that com­pelling some­one to artic­u­late the government’s ide­ol­ogy is anath­ema in free speech jurispru­dence, courts have upheld manda­tory abor­tion coun­sel­ing laws that force doc­tors to serve as mouth­pieces for the state’s view­point. Sim­i­larly, despite the fact that for-​profit cor­po­ra­tions have never been held to have reli­gious rights, sev­eral courts have stayed appli­ca­tion of the new con­tra­cep­tion man­date on the grounds that it might vio­late the corporation’s con­science.” This abor­tion excep­tion­al­ism is prob­lem­atic for women and for First Amend­ment jurisprudence.


Abor­tion excep­tion­al­ism means the rules are dif­fer­ent for abor­tion cases. Instead of reject­ing base­less sci­en­tific claims, courts rely on them. Instead of apply­ing exist­ing First Amend­ment jurispru­dence, courts ignore fun­da­men­tal prin­ci­ples or dis­tort them beyond recog­ni­tion. Con­se­quently, false claims about abor­tion have jus­ti­fied manda­tory coun­sel­ing laws, and mis­taken claims about morning-​after pills have allowed for-​profit cor­po­ra­tions to avoid the con­tra­cep­tion man­date. These dis­tor­tions not only impede women’s repro­duc­tive rights but also result in highly prob­lem­atic prece­dents. Indeed, the will­ing­ness to bend the rules when it comes to abor­tion may result in a jurispru­dence where for-​profit cor­po­ra­tions are enti­tled to reli­gious exemp­tions, even when the exemp­tion bur­dens the corporation’s (whole, sep­a­rate, unique liv­ing human being) employees.

You can down­load the paper 31 pages) for free here.

finally rethinking: the marshmallow study

kindergarden graduationWe Didn’t Eat the Marsh­mal­low. The Marsh­mal­low Ate Us. by Michael Bourne in the New York Times

The tale of the marsh­mal­lows, as pre­sented in Goleman’s book, read like some science-​age Calvin­ist para­ble. Was I one of the elect, I won­dered, a child blessed with the moral for­ti­tude to resist temp­ta­tion? Or was I doomed from age 4 to a life of impulse-​driven gluttony?

Clearly I’m not alone in this reac­tion. Search for “marsh­mal­low exper­i­ment” on YouTube, and you’ll find page after page of home-​video ver­sions of the exper­i­ment in which 4-​year-​olds strug­gle not to eat a marsh­mal­low. The marsh­mal­low study has been the sub­ject of TED talks. The New Yorker pub­lished a long arti­cle about it. Radi­o­lab did a show on it.

If you doubt the ubiq­uity of the Mis­chel study, try this sim­ple exper­i­ment: Put a few social-​policy geeks in a room and ask them about willpower, then see how long it takes before some­body brings up the 4-​year-​olds and the marsh­mal­lows. My bet is you wouldn’t have to wait more than a minute or two.

The marsh­mal­low study cap­tured the pub­lic imag­i­na­tion because it is a funny story, eas­ily told, that appears to reduce the com­plex social and psy­cho­log­i­cal ques­tion of why some peo­ple suc­ceed in life to a sim­ple, if ancient, for­mu­la­tion: Char­ac­ter is des­tiny. Except that in this case, the for­mu­la­tion isn’t com­ing from the Greek philoso­pher Her­a­cli­tus or from a min­is­ter preach­ing that “patience is a virtue” but from sci­ence, that most mod­ern of pop­u­lar religions.