Report-Back from Feminist Anti-Pornography Conference, June 16th-19th

Pornography has hijacked our sexuality and makes billions of dollars each year by debasing and dehumanizing women. This was the reason that radical feminists from around the world gathered in San Diego, California from June 16^th-19^th for a conference and training put on by the activist group, Stop Porn Culture (SPC). I was honored to attend and left with a renewed sense of rage and determination to stop this ongoing war on women; and also a renewed sense of humanity after being welcomed into this struggle with such brave and wonderful people.

The first half of the conference was training in how to present a slideshow that SPC has made about the pornography industry, titled “Who Wants to Be a Porn Star?”, including how to answer common questions and challenges that anti-porn activists often receive.

Also in this time-span were various presentations about the history of radical feminism, screenings of related films, and a panel with men speaking on masculinity and pornography.

The last half of the conference felt more like a seminar, and was titled “Contemporary Radical Feminism in the Age of Porn.”

As put by SPC, the goal of this section was “to rebuild a vibrant, radical, unapologetic feminist movement that energizes and mobilizes women and pro-feminist men into fighting the porn industry, and fighting for real liberation. Presentations will explore how to make radical feminism timely and relevant in the lives of young women, and how to build activist movements on the local, national and global level.” In my opinion, it was very much a success.

Dr. Gail Dines, author of Pornland: How Porn Has Hijacked Our Sexuality, delivered a notable presentation with a title that speaks for itself: “From ‘the personal is political’ to ‘the personal is personal’: Neoliberalism and the Defanging of Feminism.” Gail spoke with eloquence and force about the necessity to move past the myth of individualism to real political movement that can fight for justice, and win.

In addition, conference attendees were honored to hear from two women who are survivors of prostitution speaking on a support network that they have created for other survivors. Another activist showed how the economic system of porn is all intertwined and essentially an empire. There was also a discussion of “Queer/Alternative porn” and how, in all its proclaimed uniqueness, it rests on the same eroticizing of domination and woman-hating that are the hallmarks of industrial pornography.

To end the conference, a panel of anti-porn feminist activists from various countries—Norway, Australia, U.K., U.S.—spoke to the various approaches that have been taken in combating sexual exploitation. Activists from Norway, who were part of a 30-year campaign that eventually led to the abolishing of prostitution in their country, led a brainstorming session on the next steps for action.

The horrors exposed throughout the conference were staggering: Over half of the women in the porn industry have been victims of incest; the most cruel, body-punishing, degrading pornography is the fastest growing genre; pornography is often used as a blueprint for rapists. The list could go on.

All of this is why pornography to me looks like the end of the world. The way ahead will involve many facets of struggle, including legal action, writing, and organizing. Feminists have been combating this industry for decades, and we must pick up the torch until our sisters are free and it’s impossible for the pornographers and pimps to exploit any longer.

Learn more at: http://stoppornculture.org

Report-Back from Pine Ridge Solidarity Action, June 9th

What is now called North America was once inhabited entirely by indigenous human cultures nestled into natural communities. White settlers have been waging a campaign against these human cultures and the land for the last 500 years in countless actions which can only be understood as insanity.

 

As a descendant of these settlers, and because my skin is white, I’ve been born into societal privilege afforded to some at the expense of others. Yet, I see the blatant perversion and inherent wrongness o the dominant culture, and choose instead to ally myself with the natural world and indigenous communities striving to maintain their traditional ways of life.

This is what led me to recently join a caravan to the Pine Ridge Indian Reservation in South Dakota to stand with the Oglala Sioux tribe of the Lakota people in opposition to an ongoing genocide faced by their people at the hands of predatory liquor sellers in the town of Whiteclay, Nebraska.

Whiteclay has a population of 14 and consists of one short road lined with four liquor stores. Collectively, the town sells around 12,000 cans of beer every day, primarily to the Native population of Pine Ridge, which has banned alcohol within its borders. Now, one in four children on the reservation is born with Fetal Alcohol Disorder and the general population’s life expectancy is the lowest in the United States.

Lakota activists have been taking action against Whiteclay for years, but some wanted an escalation in the battle and chose to invite members of the radical environmental movement, Deep Green Resistance (DGR), to join them for an act of civil disobedience.

We Need All We Have

Image by Meredith Stern, Just Seeds

In these times of omnicide­­­­—the ongoing attacks on all ecological and communal integrity—every one of us must ask ourselves what gifts we have and how we can best use them in the service of life. As many as there are problems created by the dominant culture, there are opportunities to resist systems of oppressive power and renew just and sustainable ways of living. It’s urgent that each of us begin identifying and meeting these opportunities. This planet cannot afford any less.

The diversity of efforts I see in my own community is greatly inspiring. Many different people—of various ages and backgrounds—are doing many different forms of crucial work, all of which is, in the end, complimentary and intertwined.

Some of the activists I know focus on community events. They put together music and art shows that tell stories of love and resistance. They organize discussion groups about radical, meaningful, and locally relevant subjects. They establish spaces where women can meet and discuss outside of men’s habitual domination of group dynamics and subject matter. They establish spaces that are safe for lesbians and gays to meet without experiencing discrimination. They screen films about social and environmental justice, and make time afterwards for discussion.

Some of the activists I know focus on the landbase. They learn and teach about the different creatures who call this place home. They find which natural communities are suffering from industrialism and exploitation and strive to help them to restore. 

Some of the activists I know focus on food. They have started a community garden, which offers around one hundred plots available for use. They run small-scale, organic farms, and strive to teach people about growing food in a way that’s healthy for humans and the land. They run projects that help distribute good food, encouraging others to take care of their bodies and helping tie together local food systems.

Some of the activists I know focus on literature. They are radical librarians, fighting against book banning and for community. They run literature distribution projects to disseminate inspiring revolutionary information.

Some of the activists I know are healers. They learn and teach about medicinal plants, healing themselves and their friends in a natural way. They offer counseling for those struggling through challenging situations. They teach about the healing powers of food.

Some of the activists I know focus on social justice. They fight systems of oppression that negatively impact women, lesbians and gays, the poor, indigenous communities, and people of color. They fight the attacks on their community by the ruling class and the colonialism and warfare used against communities around the world. They dare to challenge capitalism in favor of a more sane and just way of life.

Some of the activists I know are artists. They make music, writing, and art with themes of fighting back. They donate their gifts and work to add an artistic element to the projects of other activists.

To know so many activists dedicating their lives to justice and sustainability is deeply inspiring. When we see the scope of the crises this planet faces in its full horror, it is overwhelming. But resistance starts with a recognition of our own agency and power. It may not be easy, but, if you love life as I do, you know it must be done. My hope is that the activists I know continue doing what they are doing, that their endeavors keep growing and inspiring others. My goal is revolution, and we’ll need all we have to get there.

Fascism and Resistance in Wisconsin

Given the current social climate of the dominant culture, it shouldn't be a big surprise that Wisconsin's Governor, Scott Walker, has been re-elected in the recent recall elections and, further, continues to rapidly gain power despite his overtly fascist practices.

This individual example of social destruction—Walker's attacks on the natural world, deconstruction of labor unions, reversal of civil rights, and widening of the gap between poor and rich—is consistent with the actions of those in power, globally. In fact, these actions are systematic and necessary in order to maintain industrial capitalism. Their system is now in the midst of collapse, and corporate hands are grasping for whatever power remains in their reach.

A "Left" movement, as I define it, entails the understanding that capitalism is inherently unjust and unsustainable, maintaining the goal of it's elimination. Mainstreams Leftists, however, act most often as a "loyal opposition," if not in direct collusion with fascism.

As long as the channels for social change are limited to electing politicians and marching with signs, no significant challenges to power are made and the powerful will not concede or change in any meaningful sense. Frederick Douglass makes the point with this well-known and powerful quote:

Power concedes nothing without a demand. It never did and it never will. Find out just what any people will quietly submit to and you have found out the exact measure of injustice and wrong which will be imposed upon them, and these will continue till they are resisted with either words or blows, or both. The limits of tyrants are prescribed by the endurance of those whom they oppress.

Until we demand and end to Scott Walker's reign of control and destruction, and until we are prepared to use force to back up this demand, we can't even begin to stop the acceleration of these terrible circumstances. We certainly can't make change for the better. Look around. This is happening now.

Book Review: "The Politics of Reality" by Marilyn Frye

The Politics of Reality: Essays in Feminist Theory, written by Marilyn Frye in the 1980's, is one of the most instructive books I have read to date. The succinctness of each of her essays, which cover such fundamental topics for the feminist learner as white privilege, male supremacy, lesbianism and gay rights, and violence against women, combines with an impressive comprehensiveness that leaves the reader with little room for debate. It's simple, but forceful, similar to, I would assert, the works of radical environmental author Derrick Jensen, and especially his two-volume book, Endgame.

In one essay, a difference between love and arrogance—two forces that, in a sense, speak to the entire battle of life against oppression—is drawn out:

The loving eye does not make the object of perception into something edible, does not try to assimilate it, does not reduce it to the size of the seer's desire, fear and imagination, and hence does not have to simplify. It knows the complexity of the other as something which will forever present new things to be known.

The arrogant perceiver's perception of the other's normalcy or defectiveness is not only dead wrong, it is coercive. It manipulates the other's perception and judgment at the root by mislabeling the unwholesome as healthy, and what is wrong as right. One judges and chooses within a framework of values—notions as to what 'good' and 'good for you' pertain to....If one has the cultural and institutional power to make the misdefinition stick, one can turn the whole other person right around to oneself by this one simple trick.

As a woman living under the rule of patriarchy, and as someone with a radical feminist analysis, Marilyn Frye is no stranger to the meaning of privilege, both in concept and practice. As one might expect, she speaks thoroughly and often about the privileges afforded to men over women. However, her analysis doesn't stop there: those with white skin, including white women, experience a certain kind of privilege as well, because the dominant culture is both patriarchal and white supremacist. Connecting these dots is both crucial and, unfortunately, too rare. Says Frye:

In a certain way it is true that being white-skinned means that everything I do will be wrong—at least an exercise of unwarranted privilege—and I will encounter the reasonable anger of women of color at every turn. But 'white' also designates a political category, a sort of political fraternity. Membership in it is not in the same sense "fated" or "natural." It can be resisted.

Members of the dominant culture must be able to mark or define the sex of human beings so that it's clear who is to subjugated and who is to do the subjugating, who is to be exploited and who is to do the exploiting. Masculinity and femininity are concepts created and enforced by patriarchy to keep the social order running smoothly. As Marilyn Frye puts it:

I see enormous social pressure on us all to act feminine or act masculine (and not both), so I am inclined to think that if we were to break the habits of culture which generate that pressure, people would not act particularly masculine or feminine.

Imagine a bird in a birdcage. The bird is confined by numerous wires that connect with each other in order to imprison the bird. If one looks at one of the wires alone, it could seem silly as to why the bird doesn't simply fly around it to freedom. However, it takes stepping back and seeing the whole picture that is the birdcage in order to understand why the bird is trapped. This is the classic metaphor that Frye has used to describe the meaning of oppression. She goes further to give a basic definition:

Oppression is a system of interrelated barriers and forces which reduce, immobilize and mold people who belong to a certain group, and effect their subordination to another group (individually to individuals of the other group, and as a group, to that group).

 
In a discussion of the gay liberation movement, and the fatal mistake of gay men often trying to embrace masculinity instead of rejecting it, Marilyn Frye speaks to a different vision, a lesbian vision, in a line that I believe is one of the most powerful in the book:

The general direction of lesbian feminist politics is the dismantling of male privilege, the erasure of masculinity, and the reversal of the rule of phallic access, replacing the rule that access is permitted unless specifically forbidden with the rule that it is forbidden unless specifically permitted.

It should be clear that this book is crucial reading for any person with the love and courage it takes to fight for a better world. While anyone would benefit from heeding the lessons that Marilyn Frye has put forth, I especially think that men need to hear this radical feminist message and begin to join women in the fight against patriarchy and for the liberation of all of life.

What will it take?

What might it take? We know the problem. We know it is a crisis. We know we want it to stop. But, what will it take?

It will take asking this question again and again. It will take letting it shape our strategies and tactics. It will take listening to and learning from communities who have been fighting this battle for so long. It will take learning from past resistance movements what what has worked, what hasn't worked, and how we can be most effective in our situation. It will take challenging systems of oppression; especially in the culture as a whole, but also in our communities. It will take our time and energy; the time and energy we might have otherwise spent seeking a One True Love, staring at a glowing screen, getting drunk or doing drugs, trying to get rich. It will take every day and every breath, a commitment to resistance and affirmation of loyalty to life.

It will take starting now. It will take so much more. The world is at stake. Whatever it takes, it must be done. By you. By me. Let's see what it takes, now.

The Story of a River

This words that make up this piece were given to me by the river whom is it's focus.

The Milwaukee River runs through the place where I live. Really, it is the place where I live, or at least part of it. This place would not be what it is without the river.

On a warm, sunny day the river will call to me in a bodily way to come into the water, or at least to feel it with my hands or feet. I’m sure this relationship between river and human, river and bird, river and insect, is older and more sacred than I can imagine.

When the river calls to me in this way, I want so badly to get in. I want to spend all of the warm and sunny days heeding this call, and the other days watching from the river’s side, listening and learning.

What breaks my heart is that I will not enter this river and let its waters caress my body, at least not today or any time soon, because its waters are full of poison.

Less than ten years ago, my friends and I would swim in the river on every warm and sunny day. Then, a number of them started experiencing rashes on their skin or felt sick from accidentally letting some of the river water into their mouth. We stopped swimming in the river. The poison dumped or seeped into the river continues to build, and the river continues to be killed, while we essentially stand aside and mourn.

I’m tired of mourning and I’m tired of hearing that this destruction is natural, inevitable, “just the way things are.”

What made clear in my own life that this river was changing for the worse, that it was being killed, was when I no longer wanted to let its waters touch my body. While obviously bad in itself, there’s a larger picture here that must be looked at.

There are living beings—including the river itself—whose lives depend on this river. When the river dies, so to do the fish, bugs, birds, and other animals who drink and eat from the river, who call the river home. Thus, each year that there are more and more pollutants from agricultural run-off in the river, there are less and less songbirds and frogs.

Prior to the arrival of Europeans on this continent, there were human beings who lived here that loved the Milwaukee River. They were indigenous peoples called the Menominee, Potawatomi, and Fox, among other tribes. The lives of these human beings were firmly intertwined with the life of the river. These human beings ate and drank from the river, prayed to the river, and listened to the river’s wisdom.

Those sustainable human cultures were victims—and continue to be victims—of large-scale murder—genocide—at the hands of white settlers. The same people who committed these atrocities against the indigenous humans are now killing the river. Both the river and the human beings who love it—and know how to live sustainability with it—are targets of the dominant culture, industrial civilization. In order to control, exploit, and pollute the river, the humans who depend on it for sustenance must also be displaced or eradicated. We can see how this happened here at home in the case of the Milwaukee River, but we must see further that this has happened everywhere and is the story of civilization.

Currently, every stream in the United States is contaminated with carcinogens. 99% of native prairies have been destroyed.  99% of old growth forests are gone. 90% of the large fish in the oceans are gone. It’s estimated that unless there is a dramatic shift in course, global warming will become irreversible in around 5 years, eventually rendering all life on this planet doomed.

It doesn’t have to be this way. The destruction can be stopped and we must stop it. Clearly, the river, the land, indigenous humans, and so much more life, are the victims of an abusive system. Like all perpetrators, the way to stop them is to aim at the root of the problem and remove or block their ability to abuse. Basically, the goal is to return the circumstances to the way they were before the abuse started, with the victims free and safe. The abuse of civilization has been a campaign of 10,000 years, so obviously there is much to be done to stop it. But, what choice do we have other than to start now and try?

Who or what do you love? Surely you love something or you wouldn’t be here. What would you do to defend your beloved?

I love the Milwaukee River.

I love the kingfisher birds who glide near the water's surface. I love the Sandhill cranes who stand tall in the shallow water, looking wise and blending into the background. I love the Mullein plants growing on the bank. I love the frogs gurgling and humming amongst reeds. I love the bass fish who group together, but only just close enough so each can know that the other is there.

I want to see this river come back to life, year after year regaining health. I want to see no more poison seeping into the river, no more dams suffocating it, no more destruction of any kind. I want to see all of that destruction reversed and those who would commit abuse stopped and held accountable for their crimes against life.

I love the Milwaukee River and I love life. I will do whatever is necessary to defend the living, before the planet is killed entirely. Will you join me?