I need to do a bit of a follow up to my previous post about the issues at Worldcon. I didn’t touch on everything that happened, and since the issue blew up, Mary Robinette Kowal, whose tweet from years ago on a related subject I quoted in that post, has agreed to help redo the programming. Kowal has been running the programming tracks at the annual Nebula conferences for a while, and she had posted a nice summary of their process for trying to put together a program that appeals to many parts of the community. So many of us are provisionally hopeful that the situation will be a bit better at the actual convention than they appeared just days ago.
I have also been reminded that sometimes it is difficult to tell the difference between ignorance and actual malice. Now, I was thinking that most of the bigotry that seemed to be motivating the issues were likely unconscious—all of us are often unaware of just how many prejudices we have absorbed from society. Alis Franklin, in particular, has pointed out another explanation for much of the problem:
“This all feels very much like people used to running a small-town parochial con with an established member-base suddenly getting in a twist because they have to accommodate (gasp) outsiders.”
And she’s likely on to something. A lot of this does sound like the people in programming are speaking from their past experience running their local convention, where they believe they know their audience and what those attendees expect. But even if that is the case, I still suspect that their local crowd includes a lot more queers, people of color, and other folks who are interested in topics that their local con doesn’t recognize in programming—because as I said, we’re everywhere, and we’re all used to being excluded and dismissed; so much so that when we raise an issue and are shut down, we often just hold our tongues thereafter.
On the issue of the one pro whose submitted bio was edited to change all of eir pronouns to “he” and “him”, and the insistence for a few days that this was a bio taken from the web (when no one can find such a bio and they can’t provide a link), that gets into the conscious versus unconscious bias. Either the person who copied the bio was simple too ill-informed about non binary people and nontraditional pronouns, and simply assumed it was some kind of extremely consistent typo (which I think is a stretch), or they’re one of those people who balk at pronouns to the point of refusing to use any they don’t agree with and decided to change the bio and then claim it was a mistake if they were called on it.
I don’t know if the same staffer is the one who decided not to use another pro’s usual publication bio and photograph, and instead write a different bio using information that usually was not released publicly and use a photo taken from the pro’s private Facebook. In any case, it is difficult to construct an “honest mistake” excuse for that one. And if it is the same staffer, I think that is more than adequate proof that the changed pronouns on the other bio was an intentional aggression.
In several of the discussions online I’ve seen a lot of people not understanding what the problem was with requesting semi-formal wear for the Hugo ceremony. Foz Meadows summed it up better than I did:
”…the fashion at the Hugo Awards ceremonies tends to be a welcoming, eclectic mixture of the sublime, the weird and the comfortable. Some people wear ballgowns and tuxedos; some wear cosplay; others wear jeans and t-shirts. George R. R. Martin famously tends to show up in a trademark peaked cap and suspenders. Those who do dress up for the Hugos do so out of a love of fashion and pageantry, but while their efforts are always admired and appreciated, sharing that enthusiasm has never been a requisite of attending. At an event whose aesthetics are fundamentally opposed to the phrase ‘business casual’ and whose members are often uncomfortable in formalwear for reasons such as expense, gender-nonconformity, sizeism in the fashion industry and just plain old physical comfort, this change to tradition was not only seen as unexpected and unwelcome, but actively hostile.”
I also note that a few days ago Mike Glyer posted a link to a letter from decades back from E.E. “Doc” Smith (the author of the Lensmen books, among others) when the 1962 WorldCon asked for all the ladies attending the award ceremony to wear long formal gowns. Smith commented that his wife had not owned formal wear since entering retirement and thought it was unreasonable to expect people to go to such an expense.
Which is a nice segue to this: until the 34th WorldCon (MidAmericaCon I, 1976 in Kansas City, Missouri) the Hugo Awards were given out at the end of the convention banquet. The banquet consisted of eating (obviously) while the guests of honor gave speeches. Fans who couldn’t afford the extra expense of the banquet were allowed in (usually in a separate area such as a balcony) for the awards portion. The awards ceremony was separated from the banquet in 1976 for a couple of reasons, but one was to make it easier for everyone who wanted to attend to do so. The conventions had gotten so large that the fraction who wanted to see the award ceremony was too much for the banquet halls of typical convention hotels to accommodate, and there had always been the problem of people who couldn’t afford the banquet ticket. I wanted to close with that because I have seen a number of people arguing that the people who are feeling unwelcome because of this con’s actions are making unreasonable demands to change traditions of the conventions.
The traditions change over time for many reasons. It isn’t about change for the sake of change, it is change of the sake of practicality and realism. People have, in the past, believed that science fiction and fantasy was only created by straight white guys, and was only loved by other straight white guys. That has never been true, but the illusion was maintained through a variety of societal forces and some willful ignorance. It has become increasingly difficult to maintain that willful ignorance, and besides, ignorance is never a good look on anyone. It’s not about whether fandom is diverse, it is about to what lengths some people are willing to go to ignore, silence, or push out that diversity.
So how things came to a head: a professional writer who has been nominated for a Hugo this year was told they weren’t going to be on programming because “there is a kind of creator who appeals to Hugo nominators, but are totally unknown to convention attendees.” The email also managed to misgender the pro and… well things went downhill, after the pro and their spouse posted some of this information online. The programming people contacted the spouse, asked the spouse to convey their apology and expressed disappointment that they went public instead of handling this privately.
And that prompted many many other writers and creators to come out of the woodwork, posting their own many attempts to deal with similar issues (such as, “why did you discard the bio my publisher sent you, and pull information from my private Facebook account instead?” “What do you mean that people like me aren’t of interest to convention attendees?”)—indicating that a whole bunch of people had been trying to address this privately to no avail.
Only when it became public and dozens of authors who were on the programs wrote in to either withdraw, or at least suggest that other, newer, less well known writers could take their place on some panels, did the con chair issue a real apology (there had been a “we’re sorry if anyone’s offended” style non-apology the night before).
Because the thing is, the people who were being excluded weren’t just new writers to the field, it was overwhelmingly the queer creators, the non-white creators, and the women creators. And at one point, the programming person explicitly said, “Do you expect a WorldCon to be like WisCon?” WisCon being famously more feminist-friendly and queer-friendly than most other conventions.
Other people have written about this situation, and probably better than I, but there’s a part of this whole thing that just really presses my buttons, and it aligns with a theme I’ve written about many times on this blog: to wit, queer people, trans people, people of color, women, and people of many religions and cultures have been fans of sci-fi/fantasy (and created sci-fi/fantasy) for as long as it has existed. We aren’t new. We aren’t exotic. We aren’t fringe or band-wagoners. We’ve always been here, we just have seldom been allowed to be visible. As Mary Robinette Kowal observed at least four years ago:
“It’s not about adding diversity for the sake of diversity, it’s about subtracting homogeneity for the sake of realism.”
—Mary Robinette Kowal
Let’s go back to the explanation that was being given before the backlash forced them to scrap their programming plans and start over: “There is a kind of creator that appeals to the Hugo nominators who is not known by the convention attendees.”
I have at least three responses to that:
First, nominators are attendees. In order to nominate for the Hugo Awards and in order to vote for the winners, one must purchase a membership to the convention. And you know who else are attendees? The pros who are coming to the con that the con com doesn’t want to let on the program. Sure, not every attendee participated in the nomination process, and not every one of them nominated ever finalist, but some fraction of the attendees did. And the number of people who nominate is more than large enough to be a statistically significant sample of fans. So it is an entirely misleading and useless distinction to try to draw between attendees and nominators.
Second, this argument is a form of gaslighting. I’ve seen some people compare it to the old TrueFan arguments (and the more recent Real Fan claims from melancholy canines), and those are good comparisons, but I think a better model is the Moral Majority. I know I hark back to that particular group a lot, and I admit I know so much about them because they originated in the denomination in which I had been raised and they came to national prominence literally as I reached legal voting age, so my earliest election experiences included being told again and again that, because I disagreed with them, I was a member of the implied immoral minority.
This is the same kind of argument: “attendees” are implied as being the vast majority of fans, and these majority of fans don’t find “that certain kind of creator” interesting, unlike the “nominators.” The nominators are, by inference, supposed to be viewed as a fringe, extremist minority whose interests can’t possibly overlap with the implied majority. And just as the Moral Majority’s very name contained two lies (they were neither moral nor a majority), this notion that type of fans who are not interested in a “certain kind of creator” must consititute such an overwhelming majority that virtually no programming to appeals to anyone else is worth having.
Third, the majority/minority part isn’t the only form a gaslighting being attempted. Because here’s the thing: in most of the Hugo categories, it is not people who are nominated, but works of sci-fi/fantasy. The authors are referred to as nominees, but technically it is a specific novel, novella, novelette, short story, et cetera that is nominated. But that phrase, “a certain kind of creator who appeals to the nominators” puts the emphasis on the creator and the creator’s identity. In other words, they are arguing that the nominators really didn’t like the specific story, but have chosen the story to fulfill a quota or something.
In other words, the person who made this statement believes that the story nominated doesn’t really deserve to be nominated, and believes that the nominators don’t believe that either. It’s the same racist/homophobic/transphobic/misogynist arguments that the melancholy canines were making. A “certain kind of creator” is a dogwhistle. The nominators may want queer/trans/women/people of color, but “normal” people don’t. That’s what that statement says. And this is why I still fervently believe the person who said that should be fired from the con com.
Fourth, finally, they are arguing that attendees are only interested in seeing creators they already know and love. Completely ignoring the fact that most fans want to both see old favorites and to find new writers/stories/shows/what-have-you that might become favorites. One of my favorite parts of attending conventions are when I am exposed to new authors I’d never heard of before, and new works that I’d never seen. I’m always writing down names of authors and stories and ‘zines and so forth, and then going to look them up after the con.
Many of the authors who are currently in my personal list of favorites, are people who I learned about at a convention panel. Yes, once they become a favorite, I will look for their names in the programming grid and try to see some of their events, but I’m not just there to see the folks I already know.
The conventions where I ran programming were all smaller than WorldCon, but I have run programming at conventions. I know it is hard work. I know it can feel like thankless work. But one of my goals with that programming was to provide convention attendees opportunities to learn new things, to find new artists or writers and so forth that they didn’t previously know about; to introduce the work of many people to new audiences, while also giving fans a chance to see the people whose work they already liked.
If you don’t see that both of those goals should equally drive the programming of a sci fi or fantasy con, then you absolutely should not be working on programming. Go work for a commercial convention where the only point is to sell autographs. Do not volunteer for a World Science Fiction Con.
It’s National Coming Out Day! And just for the record, in case it isn’t clear: I’m queer! Specifically I am a gay man married to a bisexual man. For many years I lived in the closet, and am ever so happy that those days are far, far behind me. So, if you’re a person living in the closet, I urge you to consider coming out. Being in the closet is scary—you live in a constant state of high anxiety about people finding out and what they might do when it happens. Studies show that this affects us the same as extended trauma, inducing the same sorts of stress changes to the central nervous system as PTSD.
The problem is that coming out is also scary. 40% of homeless teen-agers are living on the streets because their parents either kicked them out because the teens were gay (or suspected of being gay), or drove them away through the constant abuse intended to beat the gay out of their kids. This statistic is the main reason I advise kids not to come out until they are no longer financially dependent on their parents. Yeah, there are many stories of kids who came out to their parents and those parents became supportive allies. But not all, by any means.Even if you are a self-supporting adult, coming out is often accompanied by drama. Some of your family and friends will not take it well. You will be surprised at some of the ones who you thought would be okay with it being exactly the opposite. On the other hand, some people will surprise you with how fiercely supportive they become.
In the long run, being out is better than living in the closet. You will finally know who loves you for who you are, rather than those who love the idea of who they think you ought to be. You will also find out that you were expending far more energy than you realized constantly being on the look out for signs your secret is discovered. There will be a moment when you feel the burden lifted. But you will also discover the coming out isn’t a one-and-done deal.
But the freedom of no longer living a lie is incredible. So when you’re ready, come out, come out, where ever you are!
Don’t just take my word for it:
But you don’t have to take my word for it Rob Salkowitz breaks it down nicely: GEEKGIRLCON DEALS WITH THE PAINS OF PROFESSIONALIZATION.
“As anyone who has ever worked for or with a nonprofit can tell you, the transition from volunteer to professional organization is not always smooth. People who contributed to the growth of the organization may feel resentment toward an outsider brought in above them, whose job is to make tough decisions and impose management discipline on previously informal systems. As fair-minded and inclusive as you might want to be in that role, eventually you will piss some people off just because you are the boss and they aren’t.
“It’s not unusual for longtime staffers to quit in these circumstances, sometimes in a huff. Sometimes, to really make a statement, they’ll resign in a group. If there’s something actionable, they can call a lawyer. And if they really want to leave a mark, they’ll take their dispute public via social media.
“But taking over the organization’s official email to blast out their manifesto after they’ve already quit? Nope. NOPE. In no conceivable universe is that ok.”
We now know that all of those who quit were white guys who posted their grievances anonymously (vague claims of being discriminated against by the new executive director who happens to be a woman of color) because they didn’t think they would be taken seriously. And that might have been true no matter what, but the way they did it really shows all we need to know. I’ve been either on staff or closely involved with enough people on staff for a lot of cons to recognize both the dynamic Salkowitz explains above and the circumstances that likely led to the mass resignation. By the way, it was only five guys, out of a staff of a bit over 50, so while it seems like a lot, it certainly isn’t most of the staff, as their post clearly tried to imply.
I could go into more detail about why hijacking the con membership’s list was wrong, how it is triangulation and so forth. But the real reason is this: when I have been in situations where I felt I was the aggrieved party and have been tempted to do such things, I knew that the suggestion was coming from the little devil on one shoulder, and not the little angel on the other. (Although in my imagination it’s the evil fairy tale queen on one shoulder, and a happy glitter-covered fairy on the other).
We come up with rationales for vindictive, angry, destructive behavior all the time. It’s not fair, we say. Or they started it! Or it’s just the internet! Or I was joking! Or you took it wrong! Et cetera and ad nauseum.
Maybe you are right. Maybe you have suffered a great injustice. But here’s the thing: if you win by fighting dirty, that isn’t justice. The ends don’t justify the means. There is a big difference between righteous indignation and vengeful lashing out. Just as there is a difference between cruelty and kindness. How we take a victory or defeat matters just as much as the actual outcome.
Situations are messy and there’s always more than two sides to every story. But every side isn’t equally true, or equally valid, or equally relevant. And sometimes you can tell which side has the fewest facts in their favor by their tactics. And I, at least, can spot a sore loser from miles away. Even when they’re hiding behind anonymity, misleading verbiage, and the furtive fallacy.
There are not two of you. There isn’t literally a devil/evil queen on one shoulder and an angel/good fairy on the other. There’s just you. A noble and just person doesn’t have to resort to dirty tactics. If you’re fighting dirty, even if for a just cause, then you’re not the hero.
Which is exactly what homophobes have been sniggering and making fag jokes about with Le Fou since Disney released the animated version of the movie. Gaston is a parody of hetero hypermasculinity, and Le Fou is is craven, clownish sidekick willing to do anything at all to get the slightest bit of attention from Gaston. Le Fou’s lack of manliness in the animated film could be rationalized as being there to throw Gaston’s exaggerated masculinity into sharp contrast. Okay. Except that is exactly what the Hollywood sissy/coded gay sidekick has always been: he’s the example of what a “real man” isn’t. His whole point it to prove that unmanly men are jokes, at best. Not real people, but punchlines.
So they are taking the implicit hateful characterization and making it an explicitly hateful characterization. Thanks, but no thanks.There will be people who insist that we shouldn’t judge it until we see it, but they’ve given me enough information that I already know they have messed this up. The fact that they decided to announce it, for one. Just as if a person begins a statement with, “I’m not a bigot, but…” we all know that pure bigotry is going to follow, if you feel the need to announce you’re enlightened and inclusive, you don’t know what those words mean. The director has described the classic negative stereotype (confused, obsessed with a straight man) is what they’re going for. Worse, they’ve referred to it more than once as a moment. Just a moment. You know why it’s a moment? Because they are already making plans to edit that moment out of the international release, because they knew as soon as word got out that countries would start threatening to ban the film. Heck, Alabama is already up in arms about it!
That means that it’s a tacked on joke. It’s not part of the plot. It’s not a meaningful part of Le Fou’s characterization.
Even if they do something with it. Let’s say that at the end of the film they have a moment that implies maybe Gaston is ready to return his feelings? What message does that send? It tells us that hating women (Gaston’s exaggerated masculinity includes a lot of misogyny in the animated feature, just sayin’) or being rejected by women is what makes men gay. And, oh, isn’t that great inclusion?I mentioned that the Beauty and the Beast revelation was the second time this has happened this year. Previously it was Snagglepuss. Yes, DC Comics/Warner Brothers announced that the Hanna-Barbera cartoon character, Snagglepuss, was going to be reimagined in a new comic book series as “a gay Southern Gothic playwright.” Literally my reaction on twitter a nanosecond after I saw the first person retweeting the headline was, “reimagined? But that’s what he already was!”
Snagglepuss was a version of the sassy gay friend from the beginning. He was protagonist of his cartoon series, which wasn’t typical for the sassy gay friend (who is more typically a sidekick to one of the lead characters), but Snagglepuss broke the fourth wall constantly, addressing the viewer with his arch asides and sardonic observations. He was the viewer’s sassy gay friend, in other words. And he was cheerful and optimistic and always trying (but usually failing) to improve his life in some way. Despite the many setbacks, he remained cheerful and upbeat.
So the DC Comic (besides being drawn by an artist who has apparently never seen an athropomorphic character before—seriously, go hit that link above and tell me if that isn’t the worst comic book artwork you’ve ever seen!) takes the happy, upbeat fey lion and turns him into a bitter old queen. Again, thanks but, no thanks!
Coded queer characters have been appearing in pop culture for decades. Their portrayal as comic relief or as villains (and sometimes both) sent a clear message that they were not normal people. They are never the heroes. They can be loathed as villains, or tolerated and laughed at as sidekicks, but they will be lonely and unloved in either case. Neither of these supposedly inclusive announcements changes that homophobic message. It’s not, contrary to what certain evangelical hatemongers are saying, indoctrinating kids to be accepting of gays. It’s instead reinforcing the same old bigotry: we don’t matter, we are jokes, we are never the heroes, we are never loved.
Just another means of erasing the truth of our existence. No thanks!
A lot of people, not just the moderates that Dr. King talked about in that quote from Letter From Birmingham City Jail, rationalize and deny the existence of bigotry by making appeals to certain fallacies. Academically, we often state those myths as five fallacies:
- Individualistic Fallacy: racism/homophobia/antisemiticism/etc is perceived as being only interpersonal, ignoring the systemic structural realities (such as underfunded schools)
- Legalistic Fallacy: the belief that abolishing racist/homophobic/religious laws automatically ends the bigotry.
- Tokenistic Fallacy: the inference that the presence of members of the marginalized class in influential positions in society proves that all bigotry has ended.
- Ahistoric Fallacy: the belief that the denial of basic rights in the past has no lasting effect on subsequent generations (“but slavery is over!”).
- Fixed Fallacy: assumes there is one and only one kind of discrimination, not recognizing new forms that emerge in context of societal and legal changes.
There’s an academic paper that explains all of this: WHAT IS RACIAL DOMINATION?, by Matthew Desmond & Mustafa Emirbayer of the University of Wisconsin—Madison, if you want to get into it. It’s rather long and involved, but if you open the PDF at the link and search for Five Fallacies you can jump right to their discussion of the fallacies. The paper is focused on racism, but the fallacies apply to all kinds of bigotry.
All of those fallacies contribute to that preference for an absence of tension rather than a passion for justice that Dr. King talked about. It’s the classic “Can’t You Get Past it/Live and Let Live Fallacy.” Or maybe another name could be the “Respectful Disagreement Fallacy.” It’s the belief that as long as a person isn’t physically attacking you right this moment, and is framing their critiques in polite-sounding language, than it can’t possibly be racist/homophobic/antisemitic/misogynist/etc.
So the bigot talks in dog whistles (coded language that doesn’t sound overtly like bigotry to people who don’t know the code), claims to respect or even feel love for the community targeted by their language, and if we point out that they are being racist or misogynist or antisemetic or homophobic, we’re the ones causing a problem. And people who think of themselves as moderate or enlightened turn on us. They don’t just look the other way from the bigotry and bigoted policies that the community is enduring, they actually enable it.
Which means they’re part of the problem. They’re not being neutral. They’re not seeing things from both sides. They’re not being nuanced. They’re oppressing other people.
I wish there was a simple solution. I wish I had some words of wisdom. Instead, I’m just stuck with this regrettable conclusion, having to try to educate people who don’t think they’re being an enemy.
“Over the past few years I have been gravely disappointed in the white moderate. I have almost reached the regrettable conclusion that the Negro’s great stumbling block in his stride toward freedom is not the White Citizen’s Counciler or the Ku Klux Klanner, but the white moderate, who is more devoted to ‘order’ than to justice: who prefers a negative peace which is the absence of tension to a positive peace which is the presence of justice.”
— Martin Luther King Jr, Letter From Birmingham City Jail (1963)
I’ve written more than once about why I think it is important for all Queer people (by which I mean people who identify as Lesbian, Gay, Bisexual, Transgender, Queer, Intersex, Asexual, Genderqueer, Nonbinary, Pansexual, Genderfluid, Questioning, Polyamorous and their Allies) to be out about who they are. Because it can be dangerous to come out (kill the gays laws exist in many parts of the world, while here in the U.S. about 40% of homeless teens are children who were kicked out of their house by their parents for being queer or being suspected of being queer), there are some people who probably shouldn’t be out until their situation changes. But being in the closet is harmful in many ways. Studies and history has shown that the fastest way to get other people (and society at large) to accept and support queers is when queer people come out.
The more straight people who actually know queer people, the more minds are opened.
So, in case somehow it isn’t clear: I’m queer. Specifically, I’m a gay man married to a bisexual man.
Being in the closet takes an incredible emotional toll which affects your physical health as well. When you’re in the closet, you’re living in constant fear of rejection. Particularly if, like me, you grew up in a fundamentalist religious family and community. The fear of losing people you love—people who you have depended on—can be debilitating. The constant anxiety of what people’s reactions will be corrodes your soul.
The thing is, staying in the closet is no guarantee against that rejection. Someday someone is going to figure it out, not at a time when you’ve picked and prepared yourself.
Coming out was hard, and there was drama (oh, was there drama). I put up with all the wailing and the angry letters (28-page handwritten letter from one aunt outlining all of the words and topics I would not be allowed to bring up around her, explaining several times that if I brought my partner to visit we would not even be allowed to call each other honey, et cetera). But while many reacted badly to begin with, it wasn’t everyone. Another one of my aunts was the first to call to tell me she loved and supported me. She made it clear to folks on her side of the family that if they had a problem with me being gay, they would have a bigger problem with her.
If and when there is drama about your coming out, you have to treat said drama as your parents (or whoever) throwing a tantrum. They are trying to force you to pretend to be someone you aren’t for their convenience. And just as when a child throws a tantrum, you can’t reward that bad behavior. Dan Savage, the sex advice columnist and gay activist, puts it this way: the only leverage adult queer people have over parents and other family members is our presence in their lives. We shouldn’t fear losing them, they should fear losing us.
It took a few years for some of my family members to come around. I remain grateful that my mom and one set of grandparents did so before my first partner, Ray, died. He had only a short period of time of feeling welcomed into the family. Now, years later, my husband Michael isn’t just welcomed, I’m pretty sure some of them like him more than they do me. And I can hardly blame them!
A few of my relatives never became accepting before they died, and it was their loss.
There will be some surprises. Some people who you were certain before you came out would never accept you will become your biggest defenders. Some people who you thought might understand will disown you and go to their grave without reaching out. You will definitely learn which people really love you, and which only love the idea of who they think you ought to be.
The thing is, being loved for who you are, instead of the illusionary non-queer person you pretended to be, is wonderful. The sooner you are able to find those people the better. And remember the wisdom of Dr. Seuss: “Be who you are and say what you feel, because those who mind don’t matter, and those who matter don’t mind.”
And being out doesn’t just free you. Being out frees others.
HRC Celebrates National Coming Out Day 2016:
(If embedding doesn’t work, click here.)
We’ve all heard it before when certain topics come up:
“I don’t see color. I see people.”
“I don’t care how you pray. All religions lead to god.”
“I don’t like labels like ‘gay’ or ‘straight.’ We’re all human.”
“When I look at you I don’t see a man or a woman. I see a friend.”
“It doesn’t matter who you vote for. The important thing is to participate.”
They are usually intended as a statement of support for marginalized people. It’s a way to say, “I’m not intolerant!” It sounds so warm, fuzzy, and affirming, right? Obviously if we don’t perceive a person as different, we must perceive them as equal? Right?
Well, not really. I suspect that most everyone reading this felt at least a little bit uncomfortable reading one of those statements. Or at the very least wanted to quibble with one. Which one rubs you the wrong way and why it does will be different from person to person, but the truth is that each of the statements is just as problematic. Even the ones you agree with.
First, let’s talk about labels. The person who ordered blood tests and prescribed medicine for me when I was sick is a doctor. The person who gives me assignments at work is my boss. The man I stood beside and said “I do” about when the officiant asked is my husband. The woman who gave birth to me is my mom. The man who adopted and raised my mother and her sister was my grandpa. We don’t have trouble with labels 99% of the time. Labels are how we communicate and make sense of just about everything in the world.
We only notice labels when those labels are perceived to promote or impede an agenda that we have a vested interest in. We only want to ignore labels when acknowledging them makes us uncomfortable. If, for instance, we benefit from a particular societal preference, acknowledging that difference implies that maybe our success isn’t solely due to our individual merits.
Ignoring labels is an act of denial or dismissal. Race, gender, religion, socio-economic status, sexual orientation are essential ingredients in our identity, whether we acknowledge it or not. Because we are confronted with and shaped by societal expectations from the day we are born. Just look at how outraged a lot of people got a few years ago when one couple tried to raise their baby genderless and refused to tell strangers the child’s sex. Or the many, many studies that have shown are very differently people interact with a baby depending on what gender they’ve been told the child is.
“To overcome racism, one must first take race into account.”
—Supreme Court Justice Harry Blackmun
The truth is that society discriminates against people based on race, gender, sexual identity, socio-economic status, religion, and many other factors that the people who are most likely to claim they don’t care about labels would agree shouldn’t make one unequal in the eyes of the law. We can’t make society more equitable if we don’t acknowledge both the inequalities and the things which trigger the unequal treatment.
So trying to ignore these labels—specifically either saying or implying that ignoring them is a better idea than using them—is a way to try to silence members of marginalized groups. It’s telling them that their lived experience of being discriminated against is less important than your comfort. And quite often it is often a way to say that you’re perfectly okay with the inequality as long as it doesn’t affect you.
Second, claiming that you don’t care. The more often someone repeats a statement that they don’t care about something, the harder it is to believe them. If they really didn’t care, they wouldn’t say anything. This has been demonstrated most clearly recently by people who get defensive about video games, claiming that the games aren’t sexist; besides, if you don’t like them, don’t play them. Then the same people threw a hissy fit and called for boycotts when someone cast four women to play the leads in the new Ghostbusters movie. If sexism and representation didn’t matter to them, they wouldn’t have gotten upset.
Now, I’ve had people claim that the only reason they say anything is because we keep talking about it (whichever category it is). This has happened to me personally most often in relationship to sexual orientation. The cliché that I have heard millions of time is, “why do you have to keep shoving your sexually in my face?” Most ironically it came from the co-worker who had plastered an entire wall of his office with pictures of himself, his wife, and their five children—and he was objecting to a single picture of my late first husband (in an ugly Christmas sweater, no less) that I had discretely tucked in a frame on my desk where most of the time no one but me could see it.
Humans are social animals. We often are defined by our relationships to other people. People mention spouses, children, parents, friends, niece and nephews, and so forth all the time, without thinking about it. Studies have shown that if people we work with are reluctant to share these sorts of real life details, that they are perceived as stand-offish and not team players. It affects the likelihood that they will get raises, get promotions, and even the likelihood that they will be the person chosen to be let go if there are layoffs. So queer people are caught in no-win situation. If they are honest and open about who they are, they get accused of shoving their sexuality on people. If they evade the topics, they’re not team players.
If labels really don’t matter, then you shouldn’t mind hearing about them.
Third, claiming that you don’t want to take sides, you just want to live and let live. Why does this have to be a conflict, you may ask? Or “being intolerant of bigotry isn’t very tolerant,” you may say. This is a false equivalency. It is logically identical to saying that the person who reports a theft to the authorities is making a victim of the thief.
“If you are neutral in situations of injustice, you have chosen the side of the oppressor. If an elephant has its foot on the tail of a mouse and you say that you are neutral, the mouse will not appreciate your neutrality.”
—Bishop Desmond Tutu
When inequalities exist, live and let live just perpetuates injustice. You aren’t being tolerant or neutral or impartial, you are actively supporting the side of the bigot. You are aiding in the oppression. You aren’t helping the oppressed, you are doing quite the opposite.Stop telling me what you don’t care about or don’t see. Show me what you’re doing to make the world a better place.
Mr. Wright’s post was blunt, and not at all a feel-good statement. But it also contained a lot of truth:
“You’re expecting some kind of obligatory 9-11 post, aren’t you?
Here it is, but you’re not gonna like it.
15 years ago today 19 shitheads attacked America.
They killed 3000 of us.
And then … America got its revenge for 9-11.
Yes we did. Many times over. We killed them. We killed them all. We killed their families. We killed their wives and their kids and all their neighbors. We killed whole nations that weren’t even involved just to make goddamned sure. We bombed their cities into rubble. We burned down their countries.
They killed 3000 of us, we killed 300,000 of them or more.
8000 of us came home in body bags, but we got our revenge. Yes we did.
We’re still here. They aren’t.
We win. USA! USA! USA!
You goddamned right. We. Win.
Every year on this day we bathe in the blood of that day yet again. We watch the towers fall over and over. It’s been 15 goddamned years, but we just can’t get enough. We’ve just got to watch it again and again.
It’s funny how we never show those videos of the bombs falling on Baghdad today. Or the dead in the streets of Afghanistan. We got our revenge, but we never talk about that today. No, we just sit and watch the towers fall yet again.
Somewhere out there on the bottom of the sea are the rotting remains of the evil son of bitch who masterminded the attack. It took a decade, but we hunted him down and put a bullet in his brain. Sure. We got him. Right? That’s what we wanted. that’s what our leaders promised us, 15 years ago today.
And today those howling the loudest for revenge shrug and say, well, yeah, that. That doesn’t matter, because, um, yeah, the guy in the White House, um, see, well, he’s not an American, he’s the enemy see? He’s not doing enough. So, whatever. What about that over there? And that? And…
15 years ago our leaders, left and right, stood on the steps of the Capitol and gave us their solemn promise to work together, to stand as one, for all Americans.
How’d that promise work out?
How much are their words worth? Today, 15 years later?
It’s 15 years later and we’re STILL afraid. We’re still terrorized. Still wallowing in conspiracy theories and peering suspiciously out of our bunkers at our neighbors. Sure we won. Sure we did. We became a nation that tortures our enemies — and our own citizens for that matter. We’re a nation of warrantless wiretaps and rendition and we’ve gotten used to being strip searched in our own airports. And how is the world a better place for it all?
And now we’re talking about more war, more blood.
But, yeah, we won. Sure. You bet.
Frankly, I have had enough of 9-11. Fuck 9-11. I’m not going to watch the shows. I’m not going to any of the memorials. I’m not going to the 9-11 sales at Wal-Mart. I don’t want to hear about 9-11. I for damned sure am not interested in watching politicians of either party try to out 9-11 each other. I’m tired of this national 9-11 PTSD. I did my bit for revenge, I went to war, I’ll remember the dead in my own time in my own way.
I’m not going to shed a damned tear today.
We got our revenge. Many times over, for whatever good it did us.
I’m going to go to a picnic and enjoy my day. Enjoy this victory we’ve won.
I suggest you do the same.”
—Jim Wright, Stonekettle Station
I almost never write about 9/11. On the first anniversary, I made a post on my old blog called “Living for 9/12.” And I reposted it on this blog around the eleventh anniversary. I didn’t express the same sentiment as Wright either of those times, but I’m getting to a similar emotional space.
It’s not that I think we should forget the deaths that happened that day. But could we try using that grief to accomplish some good in the world? I mean, my goodness, it took us 14 years to pass a bill to help the fireman and paramedics and police who responded that day, survived, but have suffered longer term health issues. And yes, we killed the mastermind of that plot, but along the way we’ve bombed countries that weren’t involved, and have used the original tragedy to justify all sorts of violations of our own civil liberties, assassinating at least one of our own citizens without due process, not to mention developing a disturbing habit of killing civilians with drones!
Every year about 11,000 U.S. citizens are murdered with firearms, sometimes in mass shootings like Orlando or Sandy Hook, most in incidents that barely make it to the local news. That’s nearly four 9/11s every single year. Maybe we should actually do something to prevent some of those? Or at least let the National Institutes of Health research into whether we could do anything to reduce that number?
Why are we unable to work up any determination over any of the tens of thousands of deaths that have happened since that day?
I need to stop ranting. There was one other 9/11 post I saw on the day that I think is worth looking at. It isn’t like Wright’s at all, but it also doesn’t wrap itself in the flag to push an agenda. Tricia Romano is currently the Editor in Chief of a Seattle weekly newspaper, the Stranger. But in 2001 she worked in New York City, writing for another weekly newspaper, the Village Voice: I Was In New York City During 9/11. I’ll Never Forget.
But I’m not approving the comment, and have added him to the blacklist because he couldn’t finish the comment without including racial slurs (aimed at the actress).
So I’m not going to subject anyone else on the internet to that. Since I have previously stated that my policy is to approve comments that disagree with me if the person seems to legitimately want to discuss, I confess that I wrestled with the decision for a little bit. One of the options I have is to edit a comment before I approve it. So I could just delete the slur, right? But I’ve never edited a comment, because that seems to cross a line for me. The comment system warns you that I screen comments and it won’t appear until approved, but editing opens me up for accusations that I’ve changed something else, you know.
And I honestly don’t want to send any traffic to a site run by someone who would deploy a slur like that.
But I do want to address a few things. The commenter first opined that if I were going to write about this particular instance of harassment, I’m obligated to write about any and every other instance of harassment going on in the world. No, no I’m not. This is a personal blog. I’m not a journalist. I’m not representing myself as a news site. I have been an editor of campus newspapers a zillion years ago, and worked as a freelancer for a short time; but even then, editorial discretion applied—a publication should choose which stories are relevant to their readers, and in how much depth to cover them.
I have written about some other instances of harassment. I’ve written about the general topic of online harassment many times. I link to news stories and opinion pieces about these sorts of things in Friday Links quite often.
The commenter went further and listed three specific events which he thought were similar to the organized harassment story I mentioned above, and asked whether I have covered them, as well. Again, with the assertion that I’m obligated to do so since I commented on this one. Of the three events he listed, two are mythical. They are false stories that many conservative web sites trot out from time to time that have been debunked. So, no, I have not written about them.
The third one, the Isreali Hasbera operation, well, I suppose it is worth commenting on, but if Al Jazeera has declared it a failure two years ago, I’m not sure what more there is to say about it: The grand failure of Israeli hasbara. An even bigger problem is that a government intelligence agency creating sock puppet accounts to harass and spread misinformation, while it is a deplorable thing, isn’t the same as a private individual encouraging other private individuals to flood yet another person’s social media accounts with racist and misogynist harassment, death threats, rapes threats, et cetera.
It’s a false equivalency. Just as a private company deciding not to serve a customer who abuses other customers is not censorship. I understand that the commenter is looking at the alleged online harassment by government officials as similar to other forms of harassment. Harassment is bad. Which I’ve said many times.
But it’s not in the same lane as a raving mob of fragile man-babies/mens-rights-advocates harassing someone. It’s not in the same lane as sci-fi/fantasy fandom gatekeeping. It’s not in the same lane as societal racism and misogyny. All of those are topics I comment on all the time. And the original story was an intersection of all of those things, which is one of the reasons why I commented on it.
But I comment on things like that because I have personal experience with all of those things. I can write about them from that experience. I don’t have personal experience with the machinations of the Isreali government. The likelihood that I’ll have something to say that is any different or insightful than other articles/posts you can read on that topic is nil. So I don’t go there very often. I’m far more likely to comment on Isreali pinkwashing, because as a queer man, I have some experience seeing my very existence used as a talking point by politicians.
Yes, I’ve also commented on various atrocities committed by governments. So, maybe if there’s a new development in this area someday, I might comment on it. More likely I’ll include a link in Friday Links and let my readers who are interested follow up.
It’s my blog. It’s my opinion. I get to decide what I get worked up over, and what things I will ask my readers to spend their bandwidth on. The wingnut has his own blog. He can talk about these topics there.