Somehow, this seems entirely appropriate:
Socialist Resistance takes down article on feminism and transgender issues: where is this madness going to stop?
Dave Osland wrote:
The website of Socialist Resistance – a organisation of which I was once a member – is currently running two articles on the transphobia debate [JD adds: Dave wrote this before SR took down the article by ‘Author A’]
Author A, a radical feminist, sets out her position. Author B, a trans woman, subjects it to critique.
The first writer does not stoop to Julie Burchill-style cheap shot invective aimed at ‘chicks with dicks’ but simply sets out her stall in entirely reasonable terms.
This is what most people would consider a rational exchange of opinion, a process whereby both camps can potentially gain, if only by better understanding their opponent’s case.
But for its pains, SR is now subject to an online petition, in which dozens of activists – including some big names in the bubble politics of the far left – have signed up in protest against ‘the hosting of transphobes’.
In its small way, this affair encapsulates much of the mindset that relegates revolutionary socialism to the margins of the margins.
It is as if to say: “We have the correct line, comrades; no other line can even be permitted the ephemeral existence of a posting on a small readership website.”
This is an attempt at petty cyber-Stalinist bullying on the part of people who believe that they are in the business of politics to work towards a fundamentally more democratic society.
If they cannot handle debate now, at this level, than how would they handle it in the event that they actually exercised some degree of real influence in society?
By all means take on Bugs Brennan and her ilk. But freedom of speech is as vital on the radical left as it is within society as a whole.
As far as I know, this is something of first. But now the precedent has been set, I wonder where this madness is going to stop.
Here is the ‘offending’ article, with an introduction, written by the author (Victoria Smith, aka ‘Author A’) since the piece was taken down; it comes from Victoria’s blog glosswatch – a feminist blog. We reproduce it here at Shiraz not because we necessarily agree with it, but because we think it is a serious contribution to a serious debate, and should not have been suppressed:
I originally wrote this piece for Socialist Resistance – in response to an idea that came from them, not me – but asked to have it withdrawn in light of this editorial announcement. I think it’s important for women’s work to be represented fairly and I don’t consent to my work being presented in contexts which don’t reflect the actual commission. The insistence that women’s voices in particular – particularly when women are describing their lives and needs – require “trigger warnings” is patriarchal to the core. When people are offended by women speaking or writing, it’s rarely women who are the problem.
In this particular instance I think Socialist Resistance need to be honest about their editorial policies and their political principles. There is a word for people for whom discussions of female bodies, female labour and male violence cause “offence and distress.” That word is not “trans”, “queer”, “marginalised” or “oppressed,” but “misogynist” (it’s been around for quite some time). If that is a publication’s desired readership, fine, but it is frankly bizarre for it to then use the term “socialist” when any analysis of the means of production expressly excludes the exploitation of female bodies and the experiences of female people as a labour class.
Moreover, if an editor believes it is contentious to claim that the exploitation of women is something which benefits a more powerful group (as opposed to something based on a random, free-floating “phobia”); if he or she thinks it is triggering to suggest male violence should be named; if he or she is unconcerned about the age-old exclusion of female bodies from understandings of what human bodies are, then that editor should say so. It’s not okay to make glib statements about not “supporting the exclusion of transwomen from women’s spaces” when that is not what is being debated. If you’re going to slap a trigger warning on someone’s writing and make dog-whistle references to phobias, you need to give precise reasons why. And if your “socialism” is actually “redistribution amongst male people while female people carry on cleaning up everyone’s shit,” you need to be clear about this. Because selling your publication on the back of moral principles you don’t have simply isn’t fair.
I am wondering if an alternative title for this piece should be “why are some feminists so mean?” After all, this is the assumption made by many upon hearing that when it comes to trans inclusion, many feminists still want to talk about difference. “But trans women are women!” we are told, as though this will make everything alright. But it doesn’t. The impression is that we are cruel. Surely what is at stake matters a great deal to trans women but very little to us? Why can’t we just loosen up and let everyone join the “being oppressed as a woman” party on the same terms? Shouldn’t the excluding be left to the men?
Unfortunately, it’s not as simple as that, at least not if feminism is to mean anything as a political theory which analyses how and why women are oppressed, with a view to dismantling the structures which dehumanise, objectify and exploit. This is no more an abstract discussion for feminists than it is for trans people. It is not a matter of discomfort with particular words. It’s about real, flesh-and-blood suffering. If we cannot talk about how patriarchy arises, how it functions and who benefits from it, then we cannot help ourselves, let alone each other. We might as well go home.
In a 2014 piece for the Guardian, the trans journalist Fred McConnell describes gender as “one’s innate sense of self.” This is not a definition that many feminists would use. To us, gender is a hierarchical system aimed at enforcing women’s subservience. It is neither natural nor innate. As the philosopher Janet Radcliffe Richards writes, “much of what is believed about women stems from what is wanted of women.” If you decide that woman = innately predisposed to meet the needs of men (and dress it up in fancy wording which suggests womanhood is actually to do with being pretty, nurturing, communicative etc.), you have a ready-made justification for abuses which have endured for millennia and are going on to this day. That is what gender means to us.
I am conscious the feminist definition of gender sounds a little depressing compared to the trans one. Maybe so, but it is a description of what is. Forced marriage, unpaid wifework, reproductive coercion, sexual slavery, educational exclusion … all of these things continue to be justified by the insistence that women are “naturally” subservient, caring, decorative etc. Moreover, the women to whom these things happen do not have the opportunity to identify out of their oppression because this oppression remains material in basis. Saying “I’m not a woman – my innate sense of self tells me I’m not THAT!” does not work (I write this as a pregnant woman and believe me, no amount of insisting “I’m a pregnant PERSON!” grants me an exemption from laws which were written on the assumption that women, as a reproductive class, should not have full bodily autonomy at all times in the same way that men do).
So what is the solution? Feminists propose that we abolish gender and accept that both male and female people are human, free to express themselves however they choose regardless of their sex. Trans activists propose that we abolish sex difference (as if one could) and accept that whether one is male or female depends upon how one identifies, using gender as a guide. Quite how the latter option deals with the material exploitation of sexed bodies under patriarchy – beyond making it unmentionable – isn’t very clear. Nor does it tell us how we might confront male violence (over 90% of all violent crime is committed by male people, regardless of how they identify). Are we therefore to assume that a predisposition to violence is merely a part of someone’s innate sense of self? And is it now up to perpetrators to say whether their violence really counts as “male violence,” dependent on how “male” they feel? Indeed, under the rules of trans politics, can we identify any forms of material oppression and dominance at all?
When feminists point out that trans women are not biologically female, we are not, as some would have it, behaving like “knuckle-dragging bigots.” We’re saying our bodies exist and matter, too. This isn’t a minor point. The idea that male bodies are the default bodies is patriarchy 101. Eve is constructed from Adam’s rib; Freud clocks our lack of penis and comments drily that “a hole is a hole”; modern medical research is still biased towards using male bodies. Denying sex difference by making male bodies the only “real” bodies is not some modern stroke of genius; it is conservative to the core. Moreover, it is directly contrary to the feminist objective of ensuring that biology is not destiny.
Many people find this hard to understand, thinking that to associate being female with having a female reproductive system is akin to “reducing women to their genitalia.” It’s a non-argument that’s rather akin to saying anti-capitalists “reduce people to their earnings” or anti-racism campaigners are “obsessed with skin colour.” If we don’t talk about biology – and hence never demand the structural changes which ensure the world is built to suit the needs of all bodies – then for female people, biology always will be destiny. For instance, it’s highly unlikely that company bosses ever sat down and decided to actively discriminate against people who look like they might have the potential to get pregnant; they just built the rules on the assumption that the default employee is someone who definitely can’t. This then leads to enormous inequalities, forcing women into lower-paid, part-time work or excluding them from employment altogether (while allowing male people to continue to benefit from the disproportionate share of unpaid caring work undertaken by female people; unfortunately males who see “woman” as an identity rarely seem to identify with the floor scrubbing and arse-wiping aspect of the whole experience).
In all this it’s worth asking who really gains the most from trans politics in its current anti-feminist guise. Female people don’t and if we’re honest, neither do most gender non-conforming males. Whereas feminism seeks to dismantle male dominance, trans politics reinforces traditional masculinity by insisting that any quality that is considered insufficiently manly is shoved into the “woman/not man/other” box. Not only does this offer no challenge whatsoever to the global epidemic of male violence, but it ensures that women can continue to be blamed for it (If women were only more accommodating, men wouldn’t have to beat anyone up, as said by every single misogynist since the beginning of time). Moreover, this is entirely in keeping with a feminist analysis of gender as a hierarchy. When self-styled cis men order feminists to accept that “trans women are women,” what they’re really saying is “accept that my dominance is natural” (any admission that male people might freely identify with so-called feminine qualities without having to declare themselves female would be far too unsettling; it might show that patriarchy is a house built on sand after all).
A recent poster campaign asking feminists to be “more inclusive” showed a trans person trying to decide which toilets to use. On the door of the ladies’ were the words “get yelled at”; on the men’s, “get beaten up.” That’s patriarchy for you; men learn violence, the most women can do is seek to raise our voices. The trans solution? Demand entry into the “get yelled at” space, even if this also means granting entry to potential beaters as well as yellers. Accept male violence, but not female dissent, as a fact of life. The feminist solution? The opposite: no to male violence, yes to raising our voices. Confront the system that enables the beaters. Do so even if it means you get yelled at and called a TERF and told to die on a daily basis. Do it because you know male violence is wrong, that no one deserves to be beaten and that all people should be free to express themselves how they wish, regardless of sex.
I know which option I’d choose. Other people can make their own choices, but let’s be honest: this is not about identity and inclusion. It’s about power. Think about who and what you’re propping up.
This article is republished from the website of the American International Socialist Organisation, a group once associated with the British SWP, but who broke their links with them some years ago. I think it’s an important contribution to the debate around identity politics, ‘intersectionality’ postmodernism and the relationship between class and oppression. It’s a longish piece, but quite accessible and well worth taking the trouble to read – JD:
Sharon Smith is author of the forthcoming Women and Socialism: Marxism, Feminism and Women’s Liberation  and Subterranean Fire: A History of Working-Class Radicalism in the United States . At the Socialism 2014 conference last June, she spoke at a session that took up the discussion about the politics of privilege theory and the practice of privilege-checking.
– – – – – – – – – – – – – – – – –
I THINK it’s important to make clear at the outset of this presentation that recognizing and appreciating the degree of gross inequality in capitalist society–which is a necessary feature not only of exploitation, but also of oppression–is much more important than the term you use to describe it. That is, whether you call it “privilege,” or “benefits” or “advantages” is not the main issue.
The only way we can hope to build a movement that fights oppression in all its forms, and also includes all oppressed people within it, is not by minimizing the degree of oppression that exists, but by recognizing its many manifestations–no matter which oppressed group you are discussing.
It is also the case that a solid proportion of people, especially young people, who have become radicalized in recent years have done so precisely because of their recognition of and opposition to oppression–be it racism, sexism, LGBTQ oppression, disability oppression or any number of other forms of oppression that exist today.
This makes sense. On the one hand, the dramatic growth in class inequality since 2008 has led to a sharp rise in class-consciousness–most recently demonstrated by the Occupy Wall Street movement of 2011. But this class-consciousness is mostly limited to anger at class and social inequality–without an obvious connection to a working-class strategy to transform society.
This is completely understandable, since anyone in the U.S. who became politically aware after the mid-1970s will have had little to no opportunity to experience firsthand the solidarity that is palpable among workers who are fighting shoulder to shoulder in an open-ended mass strike. So while the misery caused by the system is obvious to all those who are radicalizing today, the potential power of the working class is not.
Recent generations of young radicals have often gotten their first introduction to the issue of combatting oppression through reading the very influential Peggy McIntosh essay of 1989, “White Privilege: Unpacking the Invisible Knapsack.”
The best thing about this essay is that it forces its white readers to appreciate the many manifestations of racism in everyday life. But the essay itself primarily focuses on individual awareness, rather than putting forward a particular strategy for ending racism. I also find that it tends to conflate the meaning of “white” people with white middle-class people, without actually integrating a class analysis.
For its intended purposes, though, this essay raises awareness and does some good–mainly arguing that white people looking at themselves in the mirror should realize the many ways that people of color are victimized in ways that white people do not experience. And McIntosh certainly doesn’t call for privilege-checking as a strategy for social change. This strategy arrived to the radical left much later on. Read the rest of this entry »
I ran into Comrade Clive Bradley over the weekend, and he was warm in his praise for the film Pride, which depicts (albeit in “feel-good” style à la The Full Monty and Made in Dagenham) the role of Lesbians and Gays Support the Miners (LGSM) during the great 1984-5 strike.
Clive was a prominent member of LGSM at the time, although he’s not portrayed in the film.
Here’s an interview that Workers Liberty’s paper Solidarity did with Clive a couple of weeks ago, just after the film’s release. There is also a review of the film, which I haven’t republished, but which can be read here.
“The miners needed solidarity”
Solidarity: What was LGSM and what did it do?
Clive: It was a group that was set up of lesbians and gay men set up to support the miner’s strike. It has to be said it was initially mainly gay men, but more and more women got involved over the time. Practically it raised money for the miners who were on strike for a year. Mainly by standing outside lesbian and gay pubs rattling buckets, it raised quite a lot of money. This was sent to a particular mining community in south Wales, in the Dulais valley, with which connections had been made.
Solidarity: Why did this get started, and how did you get involved?
Clive: It was the idea of two people in particular, Mark Ashton and Mike Jackson. Both are dramatised in the movie. They put out a call at Pride in ‘84 and organised a meeting at “Gay Is the Word” bookshop in London. At that time I was just moving to London from Manchester and was a member of Socialist Organiser [forerunner of the AWL]. It’s not rocket science to see how I got involved.
I went to the second ever meeting of LGSM. I was active in supporting the miners and thought it was a brilliant initiative. It proved to have a very powerful effect on lesbian and gay men and on the miners. The NUM went on to lead the pride demonstration in August 1985. The NUM, a traditional union, not famous for its view on matters such as lesbian and gay rights, became quite prominent in the changing policy on gay rights in the Labour Party.
Solidarity: What impact did it have in the gay community, and what arguments did LGSM make about why gay people should support the miners?
Clive: The strike lasted for a whole year and divided the country, divided everybody. A lot of people supported the miners and didn’t need to be persuaded, but we argued that we needed the miners to win. If the miners lost then the Tory government would be going for everybody, and these lesbian and gay communities would be an easy target. People would put a lot of money into the bucket to show solidarity — presumably a lot of money they didn’t have in many cases. LGSM was the first really concrete example of how an “autonomous” movement of the “specially oppressed” (as we used to say) could struggle alongside the organised working class, and transform working-class consciousness in the process.
Solidarity: Were other left groups involved in LGSM? What was their attitude to it?
Clive: Some members of different left groups were personally involved, even members of Militant [forerunner of the Socialist Party] and the SWP, whose organisations were more hostile to the project. Militant , for example, generally argued that any kind of autonomous organisation was necessarily divisive. LGSM and Women Against Pit Closures, etc. showed that quite the reverse was true.
Solidarity: How was LGSM received in the mining communities?
Clive: The film does this quite cleverly. It is basically a rom com between two communities. The film shows you both acceptance and hostility, but a growing acceptance. That isn’t far off what actually happened.
I went to South Wales twice, the second time when the strike was actually finishing in March ‘85. That was very emotional for all of us. My own experience was that people couldn’t really have been more welcoming.
The first time we went down, there was a minibus load of us, we were being put up in people’s houses, that was the deal. We all went down to the miner’s welfare in the evening to sing songs and get drunk. It was completely fine, no hostility at all.
The reality was we were raising money for them. The miners needed solidarity, and I’m sure if people were at first dubious about where the solidarity came from, need overcame that. And, of course, as you make contact with people you realise that you have more in common than you initially thought. Why the suspicions broke down, as I’m sure there were some, is no mystery. It was the nature of people meeting each other and the power of solidarity.
Solidarity: What do you think members of LGSM learnt from the experience?
Clive: For many people it was their first time going to that sort of working-class community, though certainly not for everyone. We were a mixed group and certainly there were people from working-class backgrounds, it was not all middle class lefties. The vast majority were just people who wanted to do something.
When you have a big confrontation between a section of the working class and the government you have to take sides, more than just in your head.
There have been reunions [of LGSM] recently and many people still seem to hold broadly the same views that they used to. You can tell for many people in LGSM it was an absolutely formative experience in their lives, and very important to them.
Solidarity: Do you think there was rolling back after the defeat of the dispute, both in the gay community and in the mining community?
Clive: The miners were beaten and most of them lost their jobs. Generally speaking in the class struggle, the defeat of the miners had a hugely bad effect. We’re still living with the consequences of it.
I doubt miners’ attitudes rolled back too much with regards lesbian and gay rights. You started to get stories of miners coming out. At reunions we get visits from miners. We often hear “it turns out my son is gay”.
Ex-miners and their families came up from south Wales for the film premiere.
In the lesbian and gay community, struggle wasn’t rolled back. You got growth of the lesbian and gay movement after 1985. Not long after was “Section 28” [the Tory law which prevented the “promotion of homosexual lifestyles”] against which you had enormous demonstrations. The pride parades in the early ‘80s were relatively small, but by the late ‘80s and certainly the early ‘90s they were enormous.
Solidarity: What do you think about the film?
Clive: It gets an awful lot incredibly right. It’s in the broad ball park of something like The Full Monty, but much more political. Over the credits you have someone singing Solidarity Forever. It takes for granted that the strike was right. It’s absolutely about the importance of class struggle and solidarity between communities. The portrayals of the real people are very close and a good tribute.
Its good that for the anniversary of the strike, this particular act of solidarity will be remembered.
Guest post by Pink Prosecco
Peter Tatchell is an admirable man who has campaigned bravely on LGBT rights and many other issues. However I cannot agree with the thrust of this post, recently published in Gay London. To summarise, he regrets the way in which the LGBT community has retreated from ‘radical idealism to cautious conformism’. He wishes instead that LGBT campaigners questioned the institution of the family and were generally less bourgeois, and complains that more timid types only jumped on the LGBT bandwagon when it was safe to do so.
But this can be turned round I think. One might conjecture that the handful of LBGT men and women who were prepared to campaign and be visible forty years ago were unusually independent and tough minded. They were perhaps thus also more inclined to be non-conformist and politically radical in ways that went beyond sexual orientation.
I should note at this point that the ‘pink’ in ‘pink prosecco’ only references my slightly sub-shirazian shade of politics. However personally I don’t see why LGBT people should be expected to be any more or less radical than anyone else. It’s a sign of progress not regression that people who are dull, or disagreeably right wing, are as happy to identify as LGBT as creative, radical, edgy types. Peter concludes:
“The unwritten social contract at the heart of the recent campaigns for LGBT law reform is that gay people should behave respectably. No more cruising, orgies or bondage. In return, the ‘good gays’ will be rewarded with equal treatment. The ‘bad gays’, who fail to conform to conventional morality will, of course, remain sexual outlaws. Is that what we want? A prescriptive moralism that penalises non-conformists within our own community?”
But why should bondage and a rejection of conventional morality be seen as LGBT specific issues?
More relativist garbage and pro-Putin apologetics from Mr John Wight and his fellow sub-Stalinists at the laughably misnamed Socialist Unity blog:
Many societies remain uncomfortable with homosexuality. In our own country gains in LGBT rights and equality are a relatively recent phenomenon. Whether we like to admit it or not, homosexuality and sexual promiscuity are still viewed as two sides of the same coin in some societies, feeding a misplaced understanding of homosexuality as solely a lifestyle choice motivated by hedonism. It is seen as a corrupting and corrosive influence on social cohesion as a consequence. There is of course nothing wrong with homosexuality as a lifestyle choice. The freedom to choose any lifestyle a person so wishes, as long as it does not impinge on the rights of others, is rightly deemed sacrosanct in a healthy society.
But social attitudes are inevitably buttressed and influenced by cultural traditions, which differ across the world and are the product of specific histories and inevitably develop at different rates of progress. These factors cannot simply be abstracted in favour of a western-centric approach on the part of liberal commentators and activists in Britain.
If you want the context, and/or have a morbid fascination with moral relativism, the full article is here.
Today’s Morning Star editorial is almost as craven, but at least makes it clear that, in their opinion “Russia’s law banning so-called propaganda in favour of homosexuality is a repressive measure that cannot be justified” … before going on to lecture Stephen Fry and Russian LGBT organisations to the effect that they “would gain more from closer links with oversees groups in and heightened publicity about discrimination rather than boycott proposals that imply a Western moral superiority.”
Again, readers may wish to read the full article in all its wretched, squirming relativism: it’s here.
Wight, Nooman, and the Starlinists find themselves in thoroughly suitable company when they denounce Stephen Fry over his call for a boycott of the Winter Olympics over this issue: the Daily Mail.
Fry has written a scathing response to the Mail. One section, in particular, applies to Wight, Nooman and the Starlinists every bit as much as it does to the Mail:
Of course I know Putin isn’t Hitler. But then Hitler wasn’t the full Hitler we now think of in back in 1935 either. The death camps and atrocities were years away. He became the Hitler of 1939 because we never stopped him. All historians agree now on how doubtful and uncertain he was in 35, 36, 37, and 38. The occupation of the Rheinland provinces of Alsace Lorraine and the annexation of Austria went unchallenged. The Olympic games reinforced his huge status at home.
Nor was Stalin the full Stalin in 1920. True terrible bloody leaders become so because they are not stopped. The last four lines of W. H. Auden’s The Tyrant come to mind:
He knew human folly like the back of his hand,
And was greatly interested in armies and fleets;
When he laughed, respectable senators burst with laughter,
And when he cried the little children died in the streets.
Hitler, Stalin, Mao, Franco and any other despot you care to mention: they become despotic, maniacal, more autocratic, more insane every time they are given a greater sense of their own power. The fanatical junior KGB officer Vladimir Putin will become, if he is allowed to get away with it, as autocratic as any Tsar or any Soviet chairman. Vladimir the Terrible will have blood on his hands. He already does, but there will be so so much more. Little children will die in the streets. All power corrupts, absolute power corrupts absolutely. That saying is so well-known it’s hardly worth repeating. You would think…
But apparently I don’t have the right to bleat my liberal opinion…
PS: and before anyone points it out, yes, I am generally sceptical about the political effectiveness of boycotts and certainly oppose the proposed “delegitimisation” boycott/disinvestment campaign against Israel. But Fry’s call for a boycott of the Winter Olympics so long as Russia hosts it, is an entirely proper response to Putin’s fascistic outlawing of so-called “gay propaganda” and Russian state-sponsored physical attacks on gay individuals – JD.
Is justice really blind?
In theory, all forms of legally recognised discrimination (ie discrimination arising from one of the six “protected characteristics”) are equally serious. Many of us have long suspected that in reality, that isn’t the case and that certain forms of discrimination tend to be taken less seriously than others. For instance, while racism is (thankfully) a complete no-no in the media and in most workplaces, sexism (especially in the form of jokes) is still widely tolerated.
In this context, a look at employment tribunal awards for the various forms of discrimination, makes informative and – for me, at least – quite surprising, reading.
Britain’s leading discrimination law specialist Michael Rubenstein, has just published an analysis (by employment lawyer Innes Clark ) of the Equal Opportunities Review (the ‘EOR‘) annual survey of compensation awards made in discrimination cases, and with their “kind permission” he’s set out the main points, as follows:
By Innes Clarke
The statistics are based on 422 cases either filed by the Employment Tribunal Service in Bury St Edmunds or sent to the EOR by individual lawyers.
The total compensation awarded in the 422 cases was £5,268,597. Discrimination awards are uncapped and the highest award made was £235,825 in the disability discrimination case of Wilebore v Cable & Wireless Worldwide Services Ltd, in which reasonable adjustments were not made for an employee who was returning to work after having treatment for cancer.
The only other award in excess of £100,000 was for £136,592 in an age discrimination case – Dixon v The Croglin Estate Co Limited.
Breakdown of Awards
Of the total amount awarded (£5,268,597), 47% is attributable to awards made for injury to feelings (£2,469,566) with the rest made up of, predominantly, financial loss (i.e. loss of earnings).
The highest awards made for the various categories of discrimination were as follows:-
Protected Characteristic Highest Award
|Religion & belief||£18,600|
I have set out below the median awards for the various strands of discrimination with the 2011 and 2010 figures for comparison purposes.
|Protected Characteristic||Median Award (2012)||Median Award (2011)||Median Award (2010)|
|Religion & belief||£3,000▲||£1,000||£6,976|
|All discrimination awards||£7,500▼||£7,518||£8,000|
An Employment Tribunal can make recommendations as to the steps that the respondent should take to reduce the adverse effect of the discrimination on the claimant. The Tribunal can also make recommendations for the benefit of the wider workforce and not just the particular claimant. In 2012 the Employment Tribunal made recommendations in 30 cases. Of these, 19 included wider recommendations to promote equality in the workplace. The most common wider recommendation was for training to be implemented either on equality or diversity.
It is worth noting that the Government is intending to remove the power of Employment Tribunals to make these wider recommendations which, in my view, is regrettable and appears to be something of a retrograde step.
It should be borne in mind that the statistics relate to a selection of cases which were decided by the Employment Tribunal and do not take into account the many claims that do not reach a full hearing and which, instead, conclude by way of agreed settlement for undisclosed sums.
Clarke notes that the EOR’s report also contains “some very interesting statistics” on the ‘injury to feelings’ element of discrimination awards and promises a further blog on that, shortly. Look out for it at ‘Michael Rubenstein Presents…’
Guest post by Pink Prosecco
This morning I discovered that the PCC had determined that Julie Burchill’s disgusting transphobic rant in the Observer did not breach their code of practice. Now I have just read about the death of Lucy Meadows, a transsexual woman who was the subject of a hostile article by Richard Littlejohn in the Daily Mail. (This is no longer available on the Mail’s website). He sneered:
“Mr Upton/Miss Meadows may well be comfortable with his/her decision to seek a sex-change and return to work as if nothing has happened. The school might be extremely proud of its ‘commitment to equality and diversity’.
“But has anyone stopped for a moment to think of the devastating effect all this is having on those who really matter? Children as young as seven aren’t equipped to compute this kind of information.
“Pre-pubescent boys and girls haven’t even had the chance to come to terms with the changes in their own bodies.
“Why should they be forced to deal with the news that a male teacher they have always known as Mr Upton will henceforth be a woman called Miss Meadows? Anyway, why not Miss Upton?”
The precise circumstances surrounding Lucy Meadows’ death are still not certain [but would appear to be suicide – JD]. However it is clear that many people, including those whose views are otherwise liberal, have a higher tolerance threshold for transphobia than for just about any other kind of bigotry.
To be fair, the PCC, in giving Burchill’s article a clean bill of health, are only following their own guidelines, according to Pink News:
“The PCC’s Editors’ Code of Practice states in a clause on discrimination that the press ‘must avoid prejudicial or pejorative reference to an individual’s race, colour, religion, gender, sexual orientation or to any physical or mental illness or disability.’
“However, in its ruling of the Burchill article, the PCC acknowledged that it had caused offence but declared the decision to publish was not in breach of the Editors’ Code of Practice…
“It said: ‘the clause does not cover references to groups or categories of people. The language used in the article did not refer to any identifiable individual, but to transgender people generally. While the commission acknowledged the depth of the complainants’ concerns about the terminology used, in the absence of reference to a particular individual, there was no breach of Clause 12.’”
In theory this would seem to imply that it would be ok to propagate ideas straight out of the Protocols of the Elders of Zion – as long as no individuals were named. Of course in practice, despite concerns about (for example) Islamophobia, even the tabloids usually avoid the crudest expressions of bigotry, despite their selective, and often factually incorrect, reporting. This makes the publication of Julie Burchill’s disgusting article by the liberal Observer all the more noteworthy. Here’s a reminder:
“She, the other JB and I are part of the tiny minority of women of working-class origin to make it in what used to be called Fleet Street and I think this partly contributes to the stand-off with the trannies. (I know that’s a wrong word, but having recently discovered that their lot describe born women as ‘Cis’ – sounds like syph, cyst, cistern; all nasty stuff – they’re lucky I’m not calling them shemales. Or shims.) We know that everything we have, we got for ourselves. We have no family money, no safety net. And we are damned if we are going to be accused of being privileged by a bunch of bed-wetters in bad wigs…
“To have your cock cut off and then plead special privileges as women – above natural-born women, who don’t know the meaning of suffering, apparently – is a bit like the old definition of chutzpah: the boy who killed his parents and then asked the jury for clemency on the grounds he was an orphan.”
Finally, as Lizzie c notes on Twitter:
“just a thought: it’s probably harder to explain to your child why their teacher is dead than why they are now a woman. #lucymeadows”
“As the church develops it faces new challenges and new questions but to say you have to change everything – I don’t agree … I prefer the word ‘repentence’ to [the word] ‘reform'” – Cardinal Cormac Murphy O’Connor on Radio 4’s ‘Today’ Programme, 4 Mar 2013 08:25
O’Connor and C of E chum: ecumenical bigotry
Anyone who heard O’Connor’s semi-coherent, stumbling but strangely confident and supremely complacent performance on the ‘Today’ programme (BBC Radio 4) this morning, will realise that the Roman Catholic hierarchy, of which he is Britain’s leading representative, is quite simply incapable of reform when it comes to matters of sexuality. This is only of concern to atheists like myself insofar as it will perpetuate the misery being inflicted by the Church upon people round the world, and dash the hopes of many decent Catholics who are presently in despair. The immediate issue behind the interview was the de facto admission of Cardinal Keith O’Brien, an outspoken opponent of gay relationships, that he had himself engaged in gay sexual conduct.
But the hypocrisy and self-delusion of this sad man is really the least of it. The Catholic Church’s record on paedophilia, AIDS, womens’ rights and (of course) gay rights are the real issue: as interviewer John Humphrys put it to the wretched O’Connor this morning, “If the abuse that went on in the Catholic Church had gone on in a lay organisation, it would be shut down.”
The AWL’s Sean Matgamna (as ‘John O’Mahony’) wrote this open letter to O’Connor back in 2007, when O’Connor together with the C of E’s Rowan Williams, was trying to interfere in the implementation of Britiain’s sexual orientation equality legislation in order to exempt religious believers:
Dear Mr Murphy O’Connor,
Courage in “Defence of the Faith” is, I suppose, a requirement of your office. Even so, I find it hard not to admire your courage — or bare-faced cheek — in attempting to “lay down the law” to the British government and the people it governs on what legal rights gay people in the UK should have and what legal rights granted to others should be denied them.
You are joined in this by your “brothers in Christ” Rowan Williams and John Sentamu, Archbishops of Canterbury and York respectively.
What you and your Anglican brethren demand here is that in the way it treats gay people, Britain should be ruled by the laws and prejudices of your churches and by men like yourself, who are, to put things plainly, either lifelong celibates or thoroughgoing hypocrites.
You want the state to back you in forcing those who reject your religion, including gay Catholics who reject your teaching on this point, to live by your religious rules. You claim it as a right of conscience for Catholics to be legally empowered to act punitively against those who reject your rules.
In what way is what you demand anything other than a demand for Catholic religious tyranny over gay people, including gay Catholics?
In what way is it not a demand to be given the right to impose your views on others who reject them?
In what way is your demand anything other than an assertion that the rights of gay citizens are less important than the “conscientious” right of Catholics’ to deny them those rights?
The blunt truth is that here you are demanding the right to inflict on others ethical concerns and rules of behaviour which are not theirs but yours! The rights of your religious consciences must, you insist, be elevated above other people’s civil rights!
You attempt to use blackmail, threatening to close down Catholic orphanages if you don’t get your way. That, Mr. Murphy O’Connor, shows how much you really care about the children you present yourself as being so keen to protect from the contamination of love and care by gay foster parents. Doesn’t it? If you are not allowed to inflict your own narrow mindedness on others, then, as far as you are concerned, the orphan children can, so to speak, go to Hell !
It does take courage – or a well-founded brass neck! – for a leader of a minority church to claim in the name of his religious conscience the right of his own co-religionists to determine how society treats others, here gay people. You want the religious tail to wag the large, de-facto secularist dog, Mr Murphy O’Connor!
Your “courage” here is, however, not the courage I have in mind.
For a couple of decades now, your church has repeatedly been shaken by the revelations that in Catholic care homes and schools all across the Western world, children have been subjected to systematic sexual abuse by clerics.
Such scandals have broken out all across the world, from the USA to our own Pope’s Green Ireland.
In Ireland, behind the façade of a bourgeois democracy, your church ruled for most of the 20th century over what was in effect a theocracy. So much so that Ireland was — as a 1950s writer could truly say in the Maynooth seminary’s magazine — like one great monastery, where people’s lives were in every respect governed by religion. That is by priests and bishops!
There, Mr Murphy O’Connor, where people like you ruled over a country to a degree unequalled, probably, since the Middle Ages, you made life a hell for children in the schools which, with minimal “interference” from governments, you ran, and in the orphanages and reformatories where children were at the mercy of priests and nuns.
Former child victims of such sexual mistreatment by Catholic priests and nuns, in Ireland and in many other countries, have brought a vast number of court cases and won large amounts of compensation from your church for its treatment of them when they were helpless small defenceless children.
These victims of sexual abuse have had serious psychological damage done to them. They have gone and still go through adult life blighted by their mistreatment by your priests and, typically by way of saavage violence, nuns.
By priests and nuns who themselves were victims, most of them from early childhood, of religious indoctrination, which induced them to accept a way of religious living built on the repression and condemnation of some of their own most-powerful, and most volcanic, instincts.
One does not have to think their abuse of children anything other than damnable — in your sense and mine! — to feel some sympathy for such people.
The children in that vast, world-wide archipelago of Catholic orphanages and schools had their childhoods and, many of them, their entire lives, blighted by priests and nuns whose own lives were blighted by trying to live within a rule of life-long celebacy, that was both inhuman and, for large numbers of them, untenable. The children were the victims of that system.
And you Mr Murphy O’Connor, in the name of an international organisation which, in the 20th century, functioned as a sort of International Paedophiles Anonymous — in which priests sought not cure, but licence and abundant supplies of victims – you, instead of questioning in the light of such experience your own beliefs, and the fitness of your church, and of men like yourself, to lay down rules for anyone, you claim the right to penalise gay people for not accepting the rules imposed by the clergy — the rules which so many, so very many, of your clerical brethren honoured in the breach rather than in the compliance!
As Jesus said: First remove the mote from your own eye!
Mr Murphy O’Connor, you cloak your religious prejudices in hypocritical concern for the children. What exactly is it that you fear?
Of course, any properly run adoption or fostering agency will check out the suitability of all potential foster parents, be they hetero or homosexual. It will be on guard, watching for possibilities of abuse, for predatory paedophiles, for potential violence, and so on.
For sure, the record of non-Catholic as well as Catholic foster homes, in Britain and elsewhere, as places where vast number of children were abused in various ways over many decades, does not suggest complacency about such things.
Nor do such terrible incidents as social service workers in deference to “cultural pluralism”, allowing little Victoria Climbie to be murdered by a religious maniac Christian aunt. Decent people can not be satisfied with the state of things in these institutions.
But that is an entirely different issue to the one we are discussing: whether Catholics should be allowed to discriminate against gay would-be foster parents.
Apply your approach to adoption by gay people to other matters of conscience Mr Murphy O’Connor and you will get very strange results.
After all there are still people who think witches with Diabolical power exist, and that they work their malign practices on good Christian people. There are people who believe that Jews, or some Jews, do similar things and that they drink the blood of “Christian children”.
Isn’t it a violation of their religious rights and of their conscience to deny them the right to persecute and kill witches and Jews by burning them alive or by driving stakes into their hearts? The right to act in relation to such obnoxious and sinful people according to their own morals and consciences?
The religion-crazed Christian aunt of the little girl Victoria Climbie did just that with a child her religious beliefs and state of mind led her to brand as a witch possessed by demons. There are, apparently, many small, Africa-rooted Christian churches whose members commonly hold beliefs like this. Why don’t they have the right to act according to their consciences? Why are the consciences of such people less important than the consciences of Catholics like yourself?
Shouldn’t you campaign for Marie Therese Kouao (Victoria’s aunt) to be released from jail?
Why is it right to treat sinful gay people as you want and not right to treat witches in the good old witch-burning time-honoured way? Who decides where the line is drawn?
Vast numbers of women were burned as witches in Europe some hundreds of years ago. Witch-burning was, as I understand it, much more a phenomenon in early Reformation Protestant states than of Catholic Europe. (After all, episcopal urbanity has to be of some use!) But it did happen in Catholic countries too.
And, of course, notoriously, the Catholic Church burned heretics, whenever and wherever it was strong enough to do it. The Catholic church backed or helped initiate the systematic coercion by Louis XIV, after 1685, of French Protestants that almost wiped out Protestantism in France.
Rowan Williams’ and John Sentamu’s church inspired, backed and administered the savage coercion of Irish Catholics, under which your ancestors and mine were condemned to social and legal outlawry for over two hundred years.
For a certainty there are individual lunatics lurking in your Church and in that of Rowan Williams whose consciences would dictate to them that they should now do things like that. Quite apart from the fact that Rowan Williams and yourself would not agree on exactly who should be persecuted, you would not, would you, advocate as a matter of conscientious right, that Catholic (or Protestant) lunatics should be allowed to burn those they thought were witches, kill obnoxious Jews, persecute Protestant, Catholic or Jew or Muslim? Why not? Because you know better?
Because you live in more enlightened times — times in which the desire to continue behaving as your’s and Rowan William’s churches behaved in the past would brand such “traditionalists” as out and out lunatics?
Because you accept that the law that forbids, and would punish severely, such behaviour towards “witches”, Jews, “heretics”, Papists, etc, is a more enlightened law than the laws under which such things were done in the past?
The point, Mr Murphy O’Connor, is that so, too, is the law that now — since very recently, and very belatedly — forbids and would punish violence and discrimination again gay people.
It is a law to regulate citizens’ behaviour according to standards that are, I submit, greatly superior to your own prejudiced, Dark-Ages-rooted, mind and conscience on the rights of gay people.
Nor is your own Catholic morality immutable, as the things of the past which I have mentioned demonstrate.
Older Catholics and ex-Catholics will know very well that articles of faith in which they were educated, and trained to obey, on pain of the threat of damnation, ceased in the 60s and 70s to be Catholic law. Your attitude to gays is part of a complex of teachings on sexuality and procreation of which your attitude to contraception is also part. Such things as your churchs prohibition of contraception will, almost certainly, eventually be jettisoned, like so much in the past.
There are, perhaps, signs of that already.
You make the point, Mr Murphy O’Connor, obviously with Ruth Kelly in mind:
“It would be deeply regrettable if in seeking, quite properly, better to defend the rights of a particular group not to be discriminated against, a climate were to be created in which, for example, some feel free that members of the government are not free to hold public office on the grounds of their faith affiliation.”
The point here, though, is that no one has the right to be a minister, and impose their own faith-derived beliefs on those who reject them.
Let us, indeed, take the case of Ruth Kelly.
One could make a strong case in favour of Ruth Kelly. In contrast to most of the Blair Government’s ministers, Kelly, Minister for Women and Equality, and former Education Secretary, comes across as a proper and possibly likeable human being, a bright young woman who has managed to combine having a sizeable brood of kids, still young, with a high flying political career.
On one level, even Kelly’s Catholicism might be taken to recommend her. In contrast with most ministers and most MPs, her affiliations suggest that she believes in something other than her career and getting on in the world. She is a fervent, old-fashioned, practicising Catholic.
Though she approaches things differently, she probably believes, more than most Labour ministers, in some of the values socialists believe in. Catholic Popes have sometimes criticised capitalism for its predatory, cancerous cultural commercialism and its idolatry of the market.
Here too Ruth Kelly stands in favourable contrast with most of her government colleagues and New Labour MPs, whose capacity for belief and care is exhausted by their over-fervent belief in and care for their own careers.
But Ruth Kelly is a member of the militant Catholic cult, Opus Dei (the Work of God) — or as near to membership as a miserable, weak, sinful, inferior woman can get with this organisation. A member of an ultra-Catholic, semi-secret cult that originated in fascist Spain (and the dictatorship of Generalissimo Franco was very much a Catholic dictatorship, just as the civil war through which that dictatorship was established, was on that side very much a Catholic crusade).
Therefore, despite all the things one might say for Ruth Kelly, it is nothing less than an outrage that Kelly should have been Minister for Education, and is now, Minister for Women and Equality, in charge of deciding how the rights accorded to gay people by the British Parliament will be implemented in particular cases such as adoption policy.
Her support for the proposal that Catholic orphanages arranging adoptions and fosterings should be exempt from the legal obligation to treat gay the same as heterosexual couples, is evidence that Kelly is unfitted by her faith to hold such positions.
And of course it isn’t just a question of Kelly’s views. The Prime Minister is a crypto-Catholic, who, like Charles the Second, will formally convert to Catholicism at the end of his career. He, most likely, shares Kelly’s doctrinal guidelines on matters like this. He, after all, appointed her.
Kelly’s successor as Secretary of State for Education, Alan Johnson, is not a member of Opus Dei or even a Catholic. Yet Johnson bowed to Catholic objections to imposing on Catholic and other religious schools an obligation to take in a percentage of non-believers as pupils.
Under pressure, Johnson buckled and settled for vague assurances from yourself, Mr Murphy O’Connor, and others who run the big network of Catholic schools in England.
Believing Muslims do not, as far as I know, dominate the present British government. Yet this wretched government has legislated to outlaw “incitement to religious hatred” — the freedom to criticise, denounce and mock religion — in a desire to placate Muslim leaders, for whom any sharp criticism of Islam is an insult and an outrage. (You, of course, also wanted such legislation. )
Blair and his colleagues thereby showed themselves to be as far from serious liberal thought in their approach to these matters as you yourself are.
Ruth Kelly is important not only because she is a member of Opus Dei in charge of ministries in which her own strong religious beliefs come into conflict with the liberal norms of the society presided over by the New Labour government, but because she dramatises the conflict between liberal social arrangements and serious, believing, Christians, Muslims and others.
She demonstrates how preposterous it is to have Ruth Kelly, or Tony Blair the crypto-Catholic, in government positions where conflict arises between the personal beliefs of the minister and the norms and expectations (and, here, laws!) of an advanced liberal bourgeois democracy such as that in which you and I, Mr Murphy O’Conno, live.
Yet the root problem is not the religious beliefs of individual ministers, or even the Prime Minister. The root problem is the framework of institutions, laws, norms and expectations within which British governments work.
You, Mr Murphy O’Connor, and Ruth Kelly and Tony Blair, can only play the role you are playing in this discussion because British institutions so far lag behind those of France and, even, the USA, in putting organised religion in its proper, subordinate, place — in constitutionally ruling out attempts by the religious to decree how non-believers will live in a common society with them.
Both France and the USA have experienced radical bourgeois-democratic revolutions. Britain, whose bourgeois revolution was made much earlier, in the 17th century, when social and class interests were cloaked in religious garb and expressed in terms of religious dogmas and disputations, is here, simply backward.
Ignorant, bigoted, backwards religion — which is often very anti-Catholic, to be sure — is a great force in the USA. It has given to the world the Magi gift of President George W Bush. They are busily attacking the secularist political traditions of US public life. Even so, the separation of church and state, established in America at the end of the 18th century, remains a great force for public good, despite such antics as Donald Rumsfeld, when he was secretary for defence, holding daily prayer meetings in his office.
By contrast, Britain has a State Church, the Anglican Church, whose titular head is the monarch, the British head of state.
Arguably the worst thing which the Blair government has done in its decade in office has been to encourage the growth of “faith schools”. A later generation, and maybe the present one, will be faced with the consequences of the religious segregation of children — religious segregation which in some cases coincides heavily with ethnic segregation. A terrible price may have to be paid for that.
Even so, put the case against Blair at its strongest, and it is still true that Blair has only built on and expanded existing traditions. Blair has sowed his poisoning crop in a garden that was laid out long before his time.
It is now almost forgotten — you won’t have forgotten it! — what an uproar greeted the proposal at the beginning of the 20th century for the British state to endow Catholic schools. Catholic schools which mainly catered for the children of immigrant (Irish) workers, much as Muslim schools do now.
Paradoxically, then as now, the argument for faith schools, for an intrinsically-divisive, religious-run system of education, for extending support to Catholic, and now to Muslim, schools, rested on the high ground of egalitarianism: the right of Catholics, as now of Muslims, to equal treatment.
Anglican schools were then already endowed, as now, when we discuss Muslim faith schools, thousands of Anglican, Catholic and Jewish state-funded schools already exist. For you, Mr Murphy O’Connor, that is how it should be.
It is a terrible judgement on the backwardness of Britain in such matters – a backwardness which your own involvement in this discussion loudly proclaims – that the separation of church and state was realised in the USA over two hundred years ago and is still unrealised in the UK!
For those of us who reject the idea that the obscurantist doctrines of archaic religions should have any influence in shaping the social laws through which we regulate our lives, a different conclusion follows.
The whole framework needs to be changed!
• The very possibility of any sort of privileging of the viewpoint or the representatives of any religion, the privilege you are now demanding for Catholics when you demand that they should have the right to discriminate against gay people — that possibility should, as far as possible, be eliminated.
• Religion must be made into a private matter in relation to society.
• Religious men and women like yourself must be, in your capacity of religious leaders, excluded from any role in the state system of education greater than that to which you are entitled as an individual citizen having a citizen’s rights.
• Catholic and other religious-run orphanages must become the property of society, rather than what they are now, receptacles in which young and vulnerable children are held at the mercy of religious indoctrinatiors.
• In every area of society, I repeat, the church should be separated from the state.
• The Anglican church should be disestablished, and disendowed, its property must be made public property.
• As part of the separation of church and state, all faith schools should be taken over and turned into secular state schools — schools in which no religion is taught and religion is studied only as comparative religion.
Paradoxically, this would have as one of its effects the strengthening of freedom of religion, which is and must be an inalienable right of the citizen.
Right now, the sniping and speculation about Ruth Kelly’s religion and its possible relationship to her judgements as a minister, is inevitably intrusive. It probes and prods at her and her religion. That is because, under the existing system, her private believes are a legitimate concern of people who know that Kelly’s religion – and yours, and Tony Blair’s — will play a part in the resolution of the current crisis.
Kelly does not have to have a placard around her neck proclaiming that homosexuals are evil and deservedly damned, etc, for people to know very plainly that she has such views and that her views cannot but influence her attitudes.
There will always be some areas in which the practices associated with or forbidden by some religion will, in the interests of others, place some limitations on the practitioner’s role in society.
The idea that a woman with her face veiled should teach was absurd, and the woman concerned was rightly sacked. Even though she had the right as a citizen to wear the veil, she had no right to teach while veiled.
You too, Mr Murphy O’Connor. You have and should retain the right to believe any absurdity you like. And the right to lay down any absurd rules you like for people who voluntarily accept what you, or your Pope, decree, as rules for themselves. You have no right to inflict your own opinions, to cramp and curtail the lives of others by the bigoted imposition on them of rules of living which they reject.
The absurdity of a compulsorily celibate man, part of a large world wide caste of compulsorily celibate men and women, championing the “traditional family”, and demanding sanctions against those who take a different view, is not only a crying, but also a vicious, absurdity!
So too is the whole British system of relationships between the state and the churches.
To adapt a slogan from the women’s movement:
Keep your hands off our bodies, Mr Murphy O’Connor! And our minds!
And it’s all the fault of them homos.
Well, you might as well go down smiling…
…let us know what you’ll be doing at 5.55 pm today: what music you’ll listen to, what you’ll be eating and/or drinking, what film you’ll be watching, what you’ll be reading, what sort of sex you’ll be having…or would like to have…