Quotulatiousness

May 22, 2013

Camille Paglia reviews recent academic works … on BDSM

Filed under: Books, Media, USA — Tags: , , , , — Nicholas @ 00:01

It’s cleverly entitled “Scholars in Bondage”:

Three books from university presses dramatize the degree to which once taboo sexual subjects have gained academic legitimacy. Margot Weiss’s Techniques of Pleasure: BDSM and the Circuits of Sexuality (Duke University Press, 2011) and Staci Newmahr’s Playing on the Edge: Sadomasochism, Risk, and Intimacy (Indiana University Press, 2011) record first-person ethnographic explorations of BDSM communities in two large American cities. (The relatively new abbreviation BDSM incorporates bondage and discipline, domination and submission, and sadomasochism.) Danielle J. Lindemann’s Dominatrix: Gender, Eroticism, and Control in the Dungeon (University of Chicago Press, 2012) documents the world of professional dominatrixes in New York and San Francisco.

[. . .]

Furthermore, Weiss is lured by the reflex Marxism of current academe into reducing everything to economics: “With its endless paraphernalia, BDSM is a prime example of late-capitalist sexuality”; BDSM is “a paradigmatic consumer sexuality.” Or this mind-boggling assertion: “Late capitalism itself produces the transgressiveness of sex ­— its fantasized location as outside of or compensatory for alienated labor.” Sex was never transgressive before capitalism? Tell that to the Hebrew captives in Babylon or to Roman moralists during the early Empire!

The constricted frame of reference of the gender-studies milieu from which Weiss emerged is shown by her repeated slighting references to “U.S. social hierarchies.” But without a comparative study of and allusion to non-American hierarchies, past and present, such remarks are facile and otiose. The collapse of scholarly standards in ideology-driven academe is sadly revealed by Weiss’s failure, in her list of the 18 books of anthropology that most strongly contributed to her project, to cite any work published before 1984 — as if the prior century of distinguished anthropology, with its bold documentation of transcultural sexual practices, did not exist. Gender-theory groupthink leads to bizarre formulations such as this, from Weiss’s introduction: “SM performances are deeply tied to capitalist cultural formations.” The preposterousness of that would have been obvious had Weiss ever dipped into the voluminous works of the Marquis de Sade, one of the most original and important writers of the past three centuries and a pivotal influence on Nietzsche. But incredibly, none of the three authors under review seem to have read a page of Sade. It is scandalous that the slick, game-playing Foucault (whose attempt to rival Nietzsche was an abysmal failure) has completely supplanted Sade, a mammoth cultural presence in the 1960s via Grove Press paperbacks that reprinted Simone de Beauvoir’s seminal essay, “Must We Burn Sade?”

[. . .]

What is to be done about the low scholarly standards in the analysis of sex? A map of reform is desperately needed. Current discourse in gender theory is amateurishly shot through with the logical fallacy of the appeal to authority, as if we have been flung back to medieval theology. For all their putative leftism, gender theorists routinely mimic and flatter academic power with the unctuous obsequiousness of flunk­ies in the Vatican Curia.

First of all, every gender studies curriculum must build biology into its program; without knowledge of biology, gender studies slides into propaganda. Second, the study of ancient tribal and agrarian cultures is crucial to end the present narrow focus on modern capitalist society. Third, the cynical disdain for religion that permeates high-level academe must end. (I am speaking as an atheist.) It is precisely the blindness to spiritual quest patterns that has most disabled the three books under review.

The exhausted poststructuralism pervading American universities is abject philistinism masquerading as advanced thought. Everywhere, young scholars labor in bondage to a corrupt and incestuous academic establishment. But these “mind-forg’d manacles” (in William Blake’s phrase) can be broken in an instant. All it takes is the will to be free.

May 21, 2013

Conflating rules for “sexual harassment” with “sexual assault”

Filed under: Bureaucracy, Law, Liberty — Tags: , , , , , , — Nicholas @ 10:17

Wendy Kaminer on the issues of sexual harassment rules on campus:

What’s the difference between an unwelcome request for a date and rape? Pursuant to the Obama administration’s definition of sexual harassment, this is not an easy question to answer.

You have to read the administration’s latest diktat to colleges and universities to believe it. In a joint letter to the University of Montana (intended as ‘a blueprint’ for campus administrators nationwide), the Department of Justice (DoJ) and the Education Department’s Office of Civil Rights (OCR) define sexual harassment as ‘unwelcome conduct of a sexual nature’, verbal or non-verbal, including ‘unwelcome sexual advances or acts of sexual assault’. Conduct (verbal or non-verbal) need not be ‘objectively offensive’ to constitute harassment, the letter warns, ignoring federal court rulings on harassment, as well as common sense. If a student feels harassed, she may be harassed, regardless of the reasonableness of her feelings, and school administrators may be legally required to discipline her ‘harasser’.

They are also required to promulgate detailed policies parroting the DoJ/OCR definition of harassment, as well as procedures for reporting and prosecuting alleged offences: ‘Federal government mandates unconstitutional speech codes at college and universities nationwide’, the Foundation for Individual Rights in Education (FIRE) accurately declares:

‘Among the forms of expression now punishable on America’s campuses by order of the federal government are:

  • Any expression related to sexual topics that offends any person. This leaves a wide range of expressive activity — a campus performance of The Vagina Monologues, a presentation on safe-sex practices, a debate about sexual morality, a discussion of gay marriage, or a classroom lecture on Vladimir Nabokov’s Lolita — subject to discipline.
  • Any sexually themed joke overheard by any person who finds that joke offensive for any reason.
  • Any request for dates or any flirtation that is not welcomed by the recipient of such a request or flirtation.

There is likely no student on any campus anywhere who is not guilty of at least one of these “offences”. Any attempt to enforce this rule evenhandedly and comprehensively will be impossible.’

FIRE is right to note that fair, inclusive enforcement of this mindlessly broad policy is impossible. But I doubt it’s intended to be fairly enforced. I doubt federal officials want or expect it to be used against sex educators, advocates of reproductive choice, anti-porn feminists or gay-rights advocates if their speech of a sexual nature is ‘unwelcome’ by religious conservatives.

May 9, 2013

Delingpole: Ferguson shouldn’t have apologized

Filed under: Economics, History, Media — Tags: , , , , — Nicholas @ 08:47

Although James Delingpole concedes that Ferguson pretty much had to apologize for his off-the-cuff remarks on Keynes, he still thinks it was the wrong thing to do:

I don’t think there’s much doubt about Keynes’s latent gayness: not without reason was he known as the ‘Queen of King’s’. And I’m not really sure that the fact that he later married and attempted (unsuccessfully) to have children proves anything very much. Unless, of course, you’re a modern, professional-offence-taking gay activist, in which case it’s the final clincher in your compelling argument that Ferguson is totally evil and really should lose his Lawrence A. Tisch professorship at Harvard right this second for — as one angry commentator put it — taking ‘gay-bashing to new heights’.

New heights? Really? As Jonah Goldberg has noted, it’s not like there’s anything particularly new or controversial in Ferguson’s theory, tossed off lightly in response to a question at an economics conference. ‘He was childless and his philosophy of life was essentially a short-run philosophy,’ wrote Schumpeter in his obituary of Keynes.

[. . .]

Which is why, of course, Niall Ferguson was forced to issue an apology. Not, I suspect — or rather, I hope — because he thought he’d done anything wrong, but because all too easily it could have become the chink in the armour into which his many enemies were able to insert their fatal stilettos. (I know whereof I speak here, you may recall.)

Here’s how it works: lots of liberal-lefties utterly loathe Ferguson for having committed the unforgivable crime of being an articulate and prominent exponent of right-wing views. Unfortunately, we don’t (yet) live in an era where voicing right-wing views is an indictable offence; so the way to get at such dangerously outspoken defenders of free markets, liberty and small government is through the back door, a bit like Al Capone eventually being done for tax evasion. Racism would have been the ideal charge (except Ferguson’s marriage to Ayaan Hirsi Ali scuppered that option); as too would perceived sexism (which did for Harvard president Larry Summers, remember); but the homophobia charge — had not Ferguson nipped it in the bud — would have surely worked its poison just as well in the end.

I perfectly understand why Ferguson apologised but I wish he hadn’t and I’m sure in his heart he knows he shouldn’t have done. As an economic historian, he’ll be familiar with Danegeld: the more you concede to the enemy, the more they’ll demand next time round.

May 2, 2013

ESR on the true meaning of moral panics

Filed under: Media, Politics, USA — Tags: , , , , , , , — Nicholas @ 09:03

Eric S. Raymond on the difference between the claimed meaning and the actual, underlying reason for various moral panic incidents:

In my experience, moral panics are almost never about what they claim to be about. I am just (barely) old enough to remember the tail end of the period (around 1965) when conservative panic about drugs and rock music was actually rooted in a not very-thinly-veiled fear of the corrupting influence of non-whites on pure American children. In retrospect it’s easy to understand as a reaction against the gradual breakdown of both legally enforced and de-facto racial segregation in the U.S.

But moral panics are by no means a monopoly of cultural conservatives. These days the most virulent and bogus examples are as likely to arrive from the self-described “left” as the “right”. When they do, they’re just as likely to be about something other than the ostensible subject.

In Lies, Damn Lies, and Rape Statistics a college newspaper does a little digging through U.S. crime statistics and finds that the trendy “anti-rape” movement is exaggerating the rape risk of college women by two full orders of magnitude — as it concludes, “the ‘one in four’ chant should be abandoned and replaced with the more appropriate, albeit less catchy, 1 in 400.”

What can explain such gross distortion? I’ve looked into this issue myself and discovered a lot of flim-flam. Still, even the the best-case figures I arrived at apparently overestimated the actual risk on campuses by a factor of 50. (Barbarian zones — like, say, inner-city Detroit — might be a different story.)

If the rape panic runs parallel to the the now nearly forgotten drugs-and-rock panics of the 1950s and 1960s (and many others like them, before and after) we should expect it to actually be be rooted in an attempt to assert control of or cultural dominance over some threatening Other. And there is indeed evidence that points in that direction.

April 23, 2013

“I’m beginning to wonder if lesbians are the thirteenth tribe of Israel”

Filed under: Humour, Religion — Tags: , , , — Nicholas @ 10:23

In the New Statesman, Eleanor Margolis ponders the cultural similarities between Jews and lesbians:

You don’t have to be a devoted Woody Allen fan to be aware of the “Jew as hypochondriac” stereotype. Not only is it one of the core themes of Jewish humour, it’s true. I grew up in a household with a medicine cabinet that looked like a branch of Boots. Lesbians are identically health-obsessed. I’ve learned the hard way never to ask a fellow-gay girl about her physical wellbeing. Aside from shagging other women and feasting on organic legumes, we love absolutely nothing more than discussing our ailments. In great, often gory, detail. If a lesbian has a yeast infection or diarrhoea, she will tell you. In fact, the frankest discussions I’ve ever had about my bowel movements have been with my lesbian friends (and my mother. Natch).

[. . .]

So, aside from our shared hypochondria and foodiness, what else suggests that the Book of Lesbians might be missing from the Old Testament? Well, a hobby practiced by many a Jew is discussing, often to the point of argument, “who’s Jewish”. Similarly, we lesbians are keen to identify others like us. “Is she/isn’t she gay” discussions are a regular fixture at lesbian dinner tables and they often get heated. What Jews and lesbians have in common here is a desire to claim people as our own. If there’s someone we want on our team and there’s even the slightest hint that they might be Jewish/lesbian, we will fervently, and often speciously, argue that they are so. For example, there’s a longstanding lesbian obsession with the sexuality of boyish Canadian actress Ellen Page. And when rumours about her having dated Drew Barrymore surfaced a few years ago, we said a collective and triumphant, “Told you so”.

Another thing. In the same way that the more religious of Jewish parents don’t want their children to marry outside the religion, lesbians are often suspicious, dating-wise, of bisexuals. There’s a fair bit of prejudice towards women who aren’t fully-fledged lesbians. Rest assured, bi buddies, I don’t remotely condone this. But to some lesbians, it seems, bi girls are a no-go. What’s more, I’ve seen a certain amount of stigma attached to gay women who, like me, slept with men pre-coming out. A gay girl who has never had sex with a man is known on the scene as a “gold star lesbian”. Read: “kosher lesbian”.

April 12, 2013

The nasty phenomenon of “revenge porn” websites

Filed under: Business, Law, Liberty, Technology — Tags: , , — Nicholas @ 11:19

In the Guardian, Adam Steinbaugh looks at the legal side of fighting against “revenge porn”:

A jilted ex-paramour seeks vengeance on a former lover. His trump card is a nude photo he acquired in happier times. In the dark corners of the internet, revenge porn sites are happy to help out, posting these photos alongside the subject’s full name, address and even phone number. The result for the victim can be anything from terrible embarrassment to potential job loss, and all accompanied by threats and harassment from people whose greatest contribution to society is usually surpassed by the average YouTube comment.

While ex-lovers act out of malice, the site operators act with sociopathic greed. With embarrassing photos often featuring prominently in Google results, the sites often advertise “independent” takedown services charging upwards of $300 (£195) to quickly remove photos — cheaper and faster than hiring a lawyer. Those extortionate services usually turn out to be fronts run by the site owners themselves. One even concocted a fake lawyer (“David Blade III, Esq”) to give his business a more legitimate face.

While the people who upload the photos can almost certainly risk significant civil liability, revenge porn sites are protected in the United States by the Communications Decency Act. The CDA requires that responsibility for tortious acts online (like defamation or invasion of privacy) lie with whoever created the content, not those who facilitate its dissemination.

April 10, 2013

ESR asks “What if it really was like that?”

Filed under: History — Tags: , , , , , — Nicholas @ 10:10

An interesting jaunt along the byways of human perception and social organization:

I think the book that taught me to ask “What if it really was like that?” systematically might have been Julian Jaynes’s The Origin of Consciousness in the Breakdown of the Bicameral Mind. Jaynes observed that Bronze Age literary sources take for granted the routine presence of god-voices in peoples’ heads. Instead of dismissing this as fantasy, he developed a theory that until around 1000BC it really was like that — humans had a bicameral consciousness in which one chamber or operating subsystem, programmed by culture, manifested to the other as the voice of God or some dominant authority figure (“my ka is the ka of the king”). Jaynes’s ideas were long dismissed as brilliant but speculative and untestable; however, some of his predictions are now being borne out by neuroimaging techniques not available when he was writing.

A recent comment on this blog pointed out that many cultures — including our own until around the time of the Industrial Revolution — constructed many of their customs around the belief that women are nigh-uncontrollably lustful creatures whose sexuality has to be restrained by strict social controls and even the amputation of the clitoris (still routine in large parts of the Islamic world). Of course today our reflex is to dismiss this as pure fantasy with no other function than keeping half the human species in perpetual subjection. But some years ago I found myself asking “What if it really was like that?”

Let’s be explicit about the underlying assumptions here and their consequences. It used to be believed (and still is over much of the planet) that a woman in her fertile period left alone with any remotely presentable man not a close relative would probably (as my commenter put it) be banging him like a barn door in five minutes. Thus, as one consequence, the extremely high value traditionally placed on physical evidence of virginity at time of marriage.

Could it really have been like that? Could it still be like that in the Islamic world and elsewhere today? One reason I think this question demands some attention is that the costs of the customs required to restrain female sexuality under this model are quite high on many levels. At minimum you have to prevent sex mixing, which is not merely unpleasant for both men and women but requires everybody to invest lots of effort in the system of control (wives and daughters cannot travel or in extreme cases even go outside without male escort, homes have to be built with zenanahs). At the extreme you find yourself mutilating the genitalia of your own daughters as they scream under the knife.

March 26, 2013

QotD: “[T]he sexual revolution is over … and the forces of bourgeois repression have won”

Filed under: History, Law, Liberty, Quotations — Tags: , , , , , — Nicholas @ 14:20

At this point, it’s just a matter of time. In some sense, the sexual revolution is over … and the forces of bourgeois repression have won.

That’s right, I said it: this is a landmark victory for the forces of staid, bourgeois sexual morality. Once gays can marry, they’ll be expected to marry. And to buy sensible, boring cars that are good for car seats. I believe we’re witnessing the high water mark for “People should be able to do whatever they want, and it’s none of my business.” You thought the fifties were conformist? Wait until all those fabulous “confirmed bachelors” and maiden schoolteachers are expected to ditch their cute little one-bedrooms and join the rest of America in whining about crab grass, HOA restrictions, and the outrageous fees that schools want to charge for overnight soccer trips.

I know, it feels like we’re riding an exciting wave away from the moral dark ages and into the bright, judgement free future. But moral history is not a long road down which we’re all marching; it’s more like a track. Maybe you change lanes a bit, but you generally end up back where you started. Sometimes you’re on the licentious, “anything goes” portion near the bleachers, and sometimes you’re on the straight-and-narrow prudish bit in front of the press box. Most of the time you’re in between. But you’re still going in circles. Victorian morality was an overreaction to the rather freewheeling period which proceeded it, which was itself an overreaction to Oliver Cromwell’s puritanism.

Megan McArdle, “Why Gay Marriage Will Win, and Sexual Freedom Will Lose”, The Daily Beast, 2013-03-26

March 14, 2013

Steve Chapman on modern-day Puritans

Filed under: Government, Media, USA — Tags: , , , , , — Nicholas @ 12:33

They haven’t disappeared, they’ve just changed topics:

The first law of thermodynamics says that energy can’t be created and can’t be destroyed — it can only be changed from one form into another. The same holds true of the puritanical impulse.

Puritanism in the historical sense is as dead as the Salem witches. The religious group that settled in New England outlawed theater, rejected any form of sex except marital intercourse, banned celebration of Christmas and spent hours in church listening to horrifying depictions of Hell.

[. . .]

But the underlying motive is to enforce one model of acceptable behavior on everyone. Obesity is commonly regarded as a grave personal failing, an abdication of healthy restraint and abstinence. Some of the virtuous feel entitled to demand virtue of all.

Sound like anyone who landed at Plymouth Rock? Truth is, sexual puritans can make equally plausible arguments on the practical need to regulate the exercise of bedroom behavior, which has major implications for both health and government budgets.

March 5, 2013

Toronto the oh-so-sophisticated: riding crop sales up in Toronto, but not in the rest of the GTA

Filed under: Books, Business, Cancon, Media — Tags: , , — Nicholas @ 00:02

The Toronto Star takes the opportunity to remind their readers that Toronto tastes are so much more refined than those louts in the 905 who haven’t even heard of the Fifty Shades books:

Feeling strangely sadomasochistic these days?

It turns out you’re not alone.

Just ask Concetta Tucciarone, manager of the Greenhawk Harness & Equestrian Supplies store in North York, where sales of riding crops have mysteriously doubled during the past year or so.

The question is: why?

And the answer, apparently, has nothing to do with horses but owes everything to a sexually adventurous university student named Anastasia Steele and her dark, brooding passion for the mysterious young entrepreneur Christian Grey, “a man who is beautiful, brilliant, and intimidating.”

Plus: pretty handy with a riding crop.

Or, as the Marquis de Sade once wrote: “It is always by way of pain that one arrives at pleasure.”

This is a story about pain, pleasure — and equestrian goods.

Steele and Grey, as many readers doubtless know already, are the central characters in the decadent Fifty Shades trilogy of novels, a chart-topping publishing phenomenon penned by American writer E. L. James, a woman who has brought bondage and sadomasochism — and riding crops — into the North American cultural mainstream.

The in-crowd in Toronto are apparently thrashing away at one another in the approved style, but the peasants in the rest of the GTA still haven’t clued in:

“We have not noticed an increase at all,” says a sales clerk at the Picov’s Horsemen Centre in Ajax, who identifies herself only as Diane. “I guess in Durham Region, they’re not aware of those books.”

The same seems to be true at The Equine Emporium in Mississauga.

“Generally, we just sell to riders,” says sales clerk Jennifer Babos.

Ditto Carmen Griscti, owner of Baker’s Harness and Saddlery in Markham, who hasn’t detected a recent spike in riding-crop sales, either — but wishes he had.

“I wish I was downtown,” he says. “Can you imagine? I’d make a killing.”

February 17, 2013

A shocking, lurid tale of depravity that transfixed Victorian London

Filed under: Britain, History, Law, Liberty — Tags: , , , , — Nicholas @ 12:15

In History Today, Richard Canning reviews a new book on the trial of Frederick Park and Ernest Boulton, aka Mrs Fanny Graham and Miss Stella Boulton in 1871:

McKenna provides what is certainly the definitive account of the Boulton/Park story, drawn not only from contemporary journalism but also from the full legal transcript, a miraculous survivor housed in Kew’s National Archives. It is a miserable tale, if leavened both by McKenna’s dramatic verve and, during the show trial held in Westminster Hall, by Fanny and Stella’s black humour. The establishment account – that the pair’s persistent cross-dressing importuning was a scandal to public morals that must be stopped – soon breaks down. McKenna shows clearly how the men were effectively set up and, to some degree, even entrapped.

Police confidence in pressing the serious charge of ‘conspiracy to solicit, induce, procure and endeavour to persuade persons unknown to commit buggery’ (as opposed to the minor offence of outraging public decency) was nonetheless misplaced. Buggery had until lately incurred the death penalty and still carried a lifelong penal sentence. No such charge had been brought for 240 years. The problem which attended the endless, farcical medical examinations of Boulton and Park reflected sodomy’s millennial history as the nameless or invisible crime. Few Victorian doctors could claim to have seen evidence of the extreme anal dilation which purportedly occurred after the ‘insertion of a foreign body’. Of the half dozen who inspected the pair – both inveterate sodomites, as McKenna concedes – only one remained certain that the corporeal evidence supported conviction. They were acquitted and the notion that ‘the impurities of Continental cities’ had reached London was rooted in legal terms for a quarter-century – if paradoxically seeming somehow to be affirmed.

McKenna lays bare a fascinating tapestry of interrelated personal histories, only partially capable of reconstruction. Frederick’s elder brother Harry, already twice disgraced, was hiding in Scotland under an assumed name. Their father, a judge, was urgently shipped off to South Africa during the trial of his younger son. Impressively, Frederick’s mother – amusingly a literal ‘Mary Ann’ – took to the stand to defend his moral character. So successful was she that the identification of Frederick/’Fanny’ as a theatrical mother’s boy exonerated him entirely from the imputation of vice.

January 27, 2013

In Britain, ignorance of the law is a valid excuse (under certain circumstances)

Filed under: Britain, Law, Religion — Tags: , , , , , — Nicholas @ 11:25

Words fail me:

The failure of an Islamic faith school in the UK to provide a pupil with any knowledge about sexual relations, other than to teach him that women were “no more worthy than a lollipop dropped on the ground”, led to the trial of an 18-year-old who was charged with raping a 13-year-old girl.

But, according to this report, instead of being jailed, the “naïve” Birmingham teenager, Adil Rashid, was handed a suspended sentence in Nottingham Crown Court by Judge Michael Stokes, who said:

    Although chronologically 18, it is quite clear from the reports that you are very naive and immature when it comes to sexual matters.

The judge added that because Rashid was “passive” and “lacking assertiveness”, sending him to jail might cause him “more damage than good”.

Rashid admitted having sex with the girl, saying he had been “tempted by her” after they met online.

After they had had sex, Rashid returned home and went straight to a mosque to pray. He was arrested the following week after the girl confessed what had happened to a school friend, who informed one of her teachers.

He told police he knew the girl was 13 but said he was initially reluctant to have sex before relenting after being seduced.

Earlier the court heard how Rashid had “little experience of women”due to his education at an Islamic school in the UK, which cannot be named for legal reasons.

After his arrest, he told a psychologist that he did not know having sex with a 13-year-old was against the law. The court heard he found it was illegal only when he was informed by a family member.

January 18, 2013

For your “protection”, some new smartphones are configured to hide “mature” content

Filed under: Britain, Business, Media, Technology — Tags: , , , , , — Nicholas @ 09:52

Willard Foxton discusses some eye-raising configurations on new smartphones in the UK:

When you get a new phone, there’s a very good chance it comes with automatic filters enabled. For example, it’s very common for you have to explicitly request the ability to call premium-rate phone lines. This is long established, but now, a sinister new trend has started, whereby phone providers are automatically blocking access to certain websites for “mature content”, rather than “adult content”.

Mobile provider 3UK is blocking access to political satire as “mature content”; Orange is preventing access to feminist articles as “mature content” through its automatically applied Orange Safeguard service; several providers are blocking perfectly legitimate sites like Pink News because they deal with gay issues, or Channel 4’s excellent Embarrassing Bodies website, because of the graphic discussion of body parts and sexuality.

This was bad enough when these services were blocking porn (I for one wholeheartedly support the right of teenagers to watch smut on their iPhones), but now it seems overzealous providers are blocking access to anything a Catholic Bishop might consider for adults only. This carries not only the problem of “overblocking” caused by lazy filter design — notably, it’s hard to get your website read if it refers to Middlesex or Scunthorpe — but also as these filters are automatically applied, most people don’t even realise they are losing access to certain parts of the web.

December 21, 2012

The funny side of the sex trade

Filed under: Cancon, Humour, Media — Tags: , , — Nicholas @ 11:36

In the National Post, David Granirer talks about a stand-up comedy therapy program he runs to help people suffering from mental illness find ways to cope with their issues. He also ran the program for women in the sex trade and provides a few jokes from a recent performance by members of the program:

* “I’ve been in detox. While I was there I took a lifeskills course. They taught me how to shop, how to manage money, and how to pay my dealer on time so he’ll keep fronting me drugs.”

* “When you’re selling drugs on the street everyone wants to trade clothes for drugs. You can get a $200 pair of jeans for a $10 rock. Why would you go to Winners after that?”

[. . .]

* “When I first started in sex trade, a friend and I went down to the stroll and I get into a car with 2 guys. At first I thought it was kinky that they were into handcuffs, but then I found out they were cops.”

* “But the sex trade is a business like any other. If a john can’t pay I turn it over to my collection agency – 2 guys with baseball bats.”

* “As a sex trade worker you have to be a psychologist. The only difference is a psychologist’s clients don’t ask to be peed on.”

December 1, 2012

The ACLU and the introduction of sex as a civil right

Filed under: Books, Law, Liberty, Media, USA — Tags: , , , — Nicholas @ 11:33

For Reason, Debbie Nathan reviews a new book by Leigh Ann Wheeler:

When it comes to Americans’ understanding of sexual privacy and public sexual expression, most of us are effectively members of the American Civil Liberties Union. This is so even for people who carry no card, pay no dues, and — if such a thing were possible — have never even heard of the organization.

That’s the takeaway from How Sex Became a Civil Liberty, Leigh Ann Wheeler’s dense but fascinating account of the ACLU’s wildly successful efforts, since its founding almost 100 years ago, to bring sex under the purview of the Bill of Rights. Wheeler, a Binghamton University historian, could have stuck with a wonky narrative about a long march of law and jurisprudence. Instead, she’s taken what she calls an “empathic” approach. She has combed vast archives, including personal correspondence of the ACLU’s founders and decades of files from the national office and local affiliates.

From these papers she has assembled a story about men and women working through their own sexual passions and contradictions as they shaped a legal and political practice for the entire country. She reveals how activists pushed, slouched, and pushed some more to arm their fellow citizens with sexual rights, even as those rights provoked further conflicts, including among ACLUers themselves.

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