Author Archives: Jeanne Neath

Sign Petition to Make Sinister Wisdom an all Female, Lesbian-Feminist Journal Once Again

By Jeanne F. Neath

XX Lesbian Activists (XXLA), a new activist group, has started a campaign to return the journal, Sinister Wisdom, to its all female, Lesbian-Feminist, revolutionary roots. The group, of which I am a member, has a petition we encourage you to sign at https://www.change.org/XXLesbians.

Sinister Wisdom now maleIf you are incensed at the takeover of women’s and Lesbian spaces by males claiming to be women, take action by signing this petition. Sinister Wisdom’s recent issue #128 on “Trans/Feminisms” features male (“transgender”) contributors, and includes “written and visual images of dismemberment, penises, graphic male sex acts, objectification of women’s bodies, and derision of radical feminists.” (from the quote by JW in the petition) The XXLA petition pressures Sinister Wisdom to return the journal to an all female, Lesbian-Feminist publication.

In addition to signing the petition, XX Lesbian Activists encourages everyone to send a copy of XXLA’s open letter, or their own protest emails, to Sinister Wisdom (julie@sinisterwisdom.org). Let’s see a deluge of emails begin to hit Sinister Wisdom’s inbox on August 26th (in commemoration of the US Women’s Suffrage movement’s victory day). The email campaign will continue until Sinister Wisdom is once again an all female, Lesbian journal. For more information on XX Lesbian Activists’ campaigns or to get a copy of the open letter, you can contact xxlesbianactivists@xxamazons.org.

The petition is printed below. Sign the petition at https://www.change.org/XXLesbians.

Return Sinister Wisdom to its All Female, Lesbian-Feminist, Revolutionary Roots

To the Board of Directors of Sinister Wisdom:

We are Lesbians and Feminists who need Sinister Wisdom to become a Lesbian-Feminist journal again. Sinister Wisdom used to provide us with Lesbian-Feminist writings and artwork that helped us to survive in a world that is hard on Lesbians. Sinister Wisdom did far more than that.

Sinister Wisdom began publication in July of 1976, started by two Lesbian separatists who were part of the revolution in Lesbian and female consciousness of the times. For us, Sinister Wisdom became our cauldron where Lesbian-Feminist thought was rising up and spilling over, creating a world beyond the confines of patriarchy.

Now we are being erased as Lesbians, even by the board of directors of Sinister Wisdom. Our worldview is being denied and decimated. We are isolated and hurting since Sinister Wisdom has abandoned us.

What happened? Earlier this year the Lesbian journal, Sinister Wisdom, published its issue #128 dedicated to “exploring and celebrating transness.”

With Sinister Wisdom’s “Trans/Feminisms” issue #128, we have a complete reversal in which males and male visions dominate in a new twist on the old story of patriarchy.

The result. Lesbians, young and old, seeking that revolutionary Lesbian and female consciousness have had stolen from us a critical link in our web of resistance. We want our Lesbian journal back.

Here are comments from a few Lesbians:

  • “Sinister Wisdom grew from the grassroots of Lesbian-Feminist outrage! Our words fueled our Lesbian-Feminist energies. Stealing our cultural institutions like Sinister Wisdom from women in the name of including ‘male lesbians’ is a cruel joke aimed to destroy our communities. Only women can be Lesbians.” PEM
  • “Issue #128, ‘Trans/Feminisms,’ was appalling to me with its written and visual images of dismemberment, penises, graphic male sex acts, objectification of women’s bodies, and derision of radical feminists. I found nothing Lesbian in this issue of Sinister Wisdom, which still claims on its cover to be a Lesbian Journal.” JW
  • “Sinister Wisdom, one of our last Radical Lesbian-Feminist journals, published my name in a slanderous attack on me. This happened in an article by Mr. Susan Stryker in the ‘Trans/Feminisms’ issue. The Sinister Wisdom editor, Julie Enszer, refused to print my response.” Bev Jo
  • “And that’s why this issue is such an insult to radical Lesbian Feminists. Our space has been diminished if not completely obliterated. Let the trans folks, Feminist or not, have a journal of their own. They can laud the penis as much as they want to. But keep it out of our space!” RG
  • “Julie’s intro, with its Orwellian tones of revising history—’we have always been trans-friendly’—told me what I would find in the contents. Sadly, I would recommend removing ‘Wisdom’ from the title. ‘Sinister’ says it all.” CW
  • “I feel such profound sadness that Sinister Wisdom has fallen to the bullying and finances of the men who now say they are women. This once-beloved publication, along with so many others, both publications and organizations, has lost courage in a way that harms all actual woman.” SW
  • “This issue overflows with deception, falsification, and grotesquery. But the true horror is that its Lesbian supporters don’t (or pretend not to) feel and see a boot to the face of Lesbians.” RMG

Sinister Wisdom a queer journal? Males, male thought, and male violence have no place in a Lesbian journal. Lesbians have always defined Lesbians as females in same sex relationships. Why would Sinister Wisdom embrace queer/trans ideology and define Lesbian to include males?

The explanation. Sinister Wisdom has lost its Lesbian-Feminist focus, and it now centers on a queer and transgender, therefore largely male, worldview.

Labrys energized and reclaimedBefore resorting to this petition, we wrote to the editor and the board of directors of Sinister Wisdom requesting that they allow us to edit an issue that would focus on gender-critical and Radical-Feminist creative work. Despite the considerable writing, editing, and artistic skills we offered, Sinister Wisdom refused our request for one, gender-critical issue.

We Call upon the Sinister Wisdom Board of Directors – Julie R. Enszer, Editor (2010 to present); Roberta Arnold; Cheryl Clarke; Sara Gregory; Yeva Johnson; Briona Jones; Shromona Mandal; Joan Nestle; Rose Norman; Mecca Jamilah Sullivan; Yasmin Tambiah; and Red Washburn – to return Sinister Wisdom to its all female, Lesbian-Feminist revolutionary roots.

Respectfully, XX Lesbian Activists

Sign the petition at https://www.change.org/XXLesbians.

A Woman-Centered Economy! Replacing the Male-Dominated Economy (Part 2)

By Jeanne F. Neath

Perhaps after reading the first half of this blog, the subsistence economy has begun to feel familiar to you. Or not. Whatever you may be feeling, the fact remains that the male-dominated economy is doing us – Earth and humans – in and there is an already existing woman-centered economy that can take its place. Part 2 of this blog is again primarily written for people of the global North (“North” and “South” here refer more to the “developed” vs. “developing” world than to strict geographies. Even within a country, some groups may belong to the North and others to the South.) [1]. We have a choice to make!

The War Against Subsistence

The capitalist, colonizing patriarchy is doing everything it can to control that choice. This global system does not want anyone, global South or North, to have “an independent subsistence”. As Mies and Bennholdt-Thomsen explain:

“Ivan Illich stated as long ago as 1982 that the war against subsistence is the real war of capital, not the struggle against the unions and their wage demands. Only after people’s capacity to subsist is destroyed, are they totally and unconditionally in the power of capital.” (p. 19, Subsistence Perspective, Maria Mies and Veronika Bennholdt-Thomsen)

African campaign for farmer control of seeds

In the global South vast numbers of people from the countryside have been forced from their lands and subsistence-based ways of life as result of centuries of colonization, international development policies, land and water grabs, loss of land due to climate and ecological disasters, and corporate/state pressures on peasant farmers.

In the global North over a century of economic pressures on small farmers, propaganda campaigns portraying rural life as backwards and the industrialization of agriculture have pushed many farm families off their lands.[2] Today the “service” economy is busily eating away at the subsistence economy, as people pay for all kinds of things they used to get from their communities, do for themselves or not do at all, including “treating themselves” to toenail and fingernail manicures, socializing on social media, getting tattoos, and eating at fast food restaurants, to name a few.


The capitalist economy is colonizing and commercializing both the Earth and the subsistence economy in its endless quest for profit and wealth for the few. Resistance is strong in the global South, but people in the global North are far more under the control of capital, due to our loss of “an independent subsistence.”


The capitalist economy is colonizing and commercializing both the Earth and the subsistence economy in its endless quest for profit and wealth for the few.[3] Resistance is strong in the global South, but people in the global North are far more under the control of capital, due to our loss of “an independent subsistence.”

Putting Women at the Center

Still, the woman-centered economy beckons. Every day women (and men) in the industrialized world get to choose the economy they want over and over again. Eat out (capitalism) or cook dinner (subsistence). Plant kale or buy it at Wal-Mart. Walk the dog or hire a dog walker. Through making one choice at a time women (and men) can gradually diminish our dependency on and support for the male-dominated economy.

Red Russian kalePutting women at the center of an economy prevents men from taking more than their share of power and ensures a balance between women and men. Woman-centered does not imply woman-dominated. Women in subsistence economies (and elsewhere) generally create caring and sharing relationships that are non-hierarchical.

Our individual choices give us power in our own lives, but subsistence economies are created by communities of people giving to and receiving from each other and the Earth. The giving of gifts begins with the gifts of the Earth and the gifts of human mothers. As Robin Wall Kimmerer has explained, a natural human response to “a world made of gifts”, the abundance of nature, is to also give, give to the Earth and to each other.[4] Among humans, gift giving comes very naturally since human infants are dependent on the care – gifts – of our biological and social mothers. According to Genevieve Vaughan, this one-way mother/child gifting relationship forms the basis of a maternal gift economy where all relationships are based in gifts, not exchanges.[5]

Subsistence economies are based in the giving of gifts, though some, perhaps the more stratified and patriarchal ones, may include barter, trade, cash and markets while still making the well-being of everyone in the community the central concern.[6] In many subsistence-based societies women participate in local markets in order to share surpluses from subsistence production and gain power and prestige within their communities.[7] Increasingly, feminists interested in a return to subsistence and maternal gift economies are acknowledging the connections between the two.[8] Perhaps a better name for the subsistence economy would be the “subsistence/gift economy.”

Daughters of Belitis picnic, 1959, Bay Area
The capitalist economy isolates people and destroys community. Both gift giving and subsistence-based relations create deep bonds and community. As female-centered economies grow, we can expect communities to grow and strengthen too. With a central place in the economy, women’s place in community should follow suit.

We can choose to create community at the same time we choose the subsistence/gift economy over capitalism. Yes, cook dinner instead of eating out AND invite family, friends or neighbors. Plant kale, eat it yourself AND give some away. Do this within the community you belong to or intentionally begin creating the community you want.

A Plan for Transformation

Despite the climate and larger ecological emergencies unfolding, this dominant society is not even attempting to create a plan that would make the radical (meaning root) transformations necessary to halt these disasters. Such a plan would have to recognize the need to bring capitalism, growth, male dominance and all domination to an end. This the power holders in the global society cannot and will not even consider.


Despite the climate and larger ecological emergencies unfolding, this dominant society is not even attempting to create a plan that would make the radical (root) transformations necessary to halt these disasters. Such a plan would have to recognize the need to bring capitalism, growth, male dominance and all domination to an end. This the power holders in the global society cannot and will not even consider.


As Veronika Bennholdt-Thomsen has explained, these times call for new strategies to create social change:

“In view of the social power structures of our era, the old quandary of whether “we” should abolish the plundering capitalist system or whether “we” – since there is no time for systemic issues – should concentrate on reforms, has become obsolete. What matters now is that we – all sovereign individuals capable of acting responsibly – withdraw from the forced maximization economy by refusing to participate.”[9]

A very promising option available to those in the global North who want radical transformation is constructive resistance, the use of actions that work to both upend capitalist, colonizing patriarchy and, at the same time, create alternatives. Reclaiming and expanding woman-centered economies is constructive resistance. Every move into the female-centered economy is a move out of the male-dominated economy. Because capitalism is dependent on growth (to avoid recession, depression, collapse), it depends on women’s (and other consumers’) participation.[10] Think back to George W. Bush’s response to 9/11. Here in the U.S. we were told to go shopping!


Every move into the female-centered economy is a move out of the male-dominated economy. Because capitalism is dependent on growth (to avoid recession, depression, collapse), it depends on women’s (and other consumers’) participation.


The male-dominated economy has an Achilles’ heel. The growth of the woman-centered economy is the dart that can slow it down and, over time, bring it to an end. Talk of ending the economy that so many people now depend on sniffs of disaster, yet so does the continuation of that economy. An alternative way to meet everyone’s needs must be created. That alternative is the subsistence/gift economy! The shift to this woman-centered economy opens the door to the creation of fully woman-centered communities and societies that do away with domination.

30 million were affected by floods in Pakistan last summerWhy not switch to the female-centered economy and scrap the male-dominated one? Clearly, the male-dominated economy that is bringing us climate catastrophe, forced migrations and the Sixth Extinction is far scarier than the subsistence/gift economy that exists only to bring us life. In the global South, people have been fighting to continue their own ways of life, which includes their subsistence economies, since the beginnings of colonization. Choosing to embrace and expand woman-centered economies offers those in the global North another way to step up by moving into an Earth-centered way of life and curtailing support for the economy of destruction.

If you are still troubled by thoughts of what you might have to give up as the male-dominated economy winds down, consider this. Yes, subsistence economies provide the essentials of life, not the “extras.” But, there can be more than one economy, a mix of economies, within any society. Why not have two female-centered economies? Caring for the well-being of all Earth and human communities must be the priority, but as the earth recovers, woman-centered economies providing “wants” may evolve and co-exist with subsistence economies.

Gardening and Eating: A First Step

Industrial agriculture is terrible for the Earth.[11] We have to eat! Industrial agriculture – a central part of the male-dominated economy – must be replaced and we can look to the woman-centered economy for the replacement.

Red wigglers eat your food scraps. Earthworms improve the soil in your garden.Mountain Mother is calling me and it’s spring so the earthworms and the garden are calling extra loud. If you listen, you will probably hear them too. Not everyone is physically able to garden, but everyone can probably find a way to make sure their food scraps feed the earthworms and restore the soil.

With most women (and men) in the U.S. spending so little time gardening (average is under 1 ½ hours a week for women) there is a great opportunity to expand home food production. This expansion could happen really quickly, as it did during both World Wars when the U.S. government encouraged people to plant victory gardens. In 1943, 20 million victory gardens produced 10 billion pounds of food.

Hello earthworms! Creating home and community gardens and small farms can restore the Earth and restore us. There is plenty of work to be done besides the actual gardening, including garden planning, learning about insects, seed saving, cooking and preserving foods and much more. As we become deeply connected to the plant world, our relationships with the life-giving soils and ever-changing winds and waters will grow too. These kinds of deep and real connections can transform our lives, including even our desires and what we think we need. Stepping away from the cell phones and all the rest of the constant bombardment of modern society and slowing down to nature’s pace can open up such a different and awesome world that everything changes, inside and out.

This reminds me of one last insight from Veronika Bennholdt-Thomsen:

“Decommercialization is first and foremost an attitude of mind. Orienting ourselves not to money, but to what we actually need puts all decisions in a new light. Modern insatiability can be replaced by the satisfaction of having a need fulfilled.”[12]

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Notes

1. “inequality within countries has also been growing and some commentators now talk of a ‘Global North’ and a ‘Global South’ referring respectively to richer or poorer communities which are found both within and between countries. For example, whilst India is still home to the largest concentration of poor people in a single nation it also has a very sizable middle class and a very rich elite.” More info here.
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2. Maria Mies and Veronika Bennholdt-Thomsen, The Subsistence Perspective, p. 17-19.
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3. “Money or Life? What Really Makes Us Rich” by Veronika Bennholdt-Thomsen in Climate Chaos: Ecofeminism and the Land Question edited by Ana Isla, 2019.
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4. “Mishkos Kenomagwen, The Lessons of Grass” by Robin Wall Kimmerer in Traditional Ecological Knowledge: Learning from Indigenous Practices for Environmental Sustainability edited by Melissa K. Nelson and Dan Shilling, 2018
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5. Genevieve Vaughan, For-Giving: A Feminist Criticism of Exchange, 1997.
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6. For example, Mies and Bennholdt-Thomsen described how a peasant and craft economy functioned as late as the 1960s in the German village of Borgentreich. Peasants traded their farm products for the goods and services of local craftspeople: blacksmiths, dressmakers, bakers, carpenters and so on. Cash payments were only required when the craftsperson had to buy materials (e.g. fabric) and needed to replace the cash they had spent. But, not every person could pay. Then as Mies and Bennholdt-Thomsen report:
“After waiting in vain, the craftsman would sometimes go to the farmer and pick up a couple of sacks of rye or seed, or maybe a few piglets. But, as one master joiner put it, ‘We also simply forgot about a lot of it.’ The baker said that most people paid their bills at the end of the year, but ‘those who hadn’t a penny to their name got their bread for nothing; in the end you couldn’t just let people starve.’” From Maria Mies and Veronika Bennholdt-Thomsen, The Subsistence Perspective, p. 88-89.
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7. Maria Mies and Veronika Bennholdt-Thomsen, The Subsistence Perspective, p. 109-110.
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8. For example, Veronika Bennholdt-Thomsen includes a discussion of the maternal gift economy in her 2019 article “Money or Life? What Really Makes Us Rich” published in the Climate Chaos anthology edited by Ana Isla.
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9. “Money or Life? What Really Makes Us Rich” by Veronika Bennholdt-Thomsen in Climate Chaos: Ecofeminism and the Land Question edited by Ana Isla, 2019. p. 55.
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10. David Holmgren, one of the founders of permaculture, suggests in his article “Crash on Demand” that permaculture activists could initiate a financial crash by reducing consumption and that this could bring about desperately needed societal and ecological changes. Holmgren’s ideas are very interesting, yet have received sharp criticism from some because of the effects a financial crash would have on humans. I am suggesting a gentler approach than Holmgren in which the growth of the subsistence economy would supply people with what we need to live as the capitalist economy (and the damages created by it) diminish through reduced participation. Withdrawing from the capitalist economy and is a matter of ethics! In either Holmgren’s scenario or the one I am suggesting, the actions of a relatively small portion of the populace could have a large effect because of capitalism’s fragility.
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11. Industrial agriculture is not only a major contributor to climate change, but also fuels habitat loss, the biodiversity crisis, freshwater drawdown, pollution and more. For an introduction to these issues, check this out
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12. “Money or Life? What Really Makes Us Rich” by Veronika Bennholdt-Thomsen in Climate Chaos: Ecofeminism and the Land Question edited by Ana Isla, 2019. p. 60.

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A Woman-Centered Economy! Replacing the Male-Dominated Economy (Part 1)

By Jeanne F. Neath

If you had the choice, wouldn’t you rather live in a woman-centered economy?[1] It’s pretty clear by now that the male-dominated economy – patriarchal capitalism – is a social, ecological and economic failure. What if I told you that there is a choice? Most people don’t realize it, but everyone participating in the global economy is living in two economies, a mix of economies where one is male-dominated and the other female-centered. Why not switch to the woman-centered one and scrap the other one?

There is a catch. Or, at first look some people think there is. The woman-centered economy is a subsistence-based economy. And that subsistence word scares people. Well, it scares people who are very dependent on or privileged by the male-dominated economy.

In The Subsistence Perspective, Maria Mies and Veronika Bennholdt-Thomsen point out that the village women of Bangladesh or others reliant on subsistence do not find subsistence scary. These Bangladeshi women understand that “what is important is what secures an independent subsistence.” (p. 3, The Subsistence Perspective). Mies and Bennholdt-Thomsen claim that the perspective of the Bangladeshi village women, a subsistence perspective, is desirable, even for people living with a great deal of privilege:

“The utopia of a socialist, non-sexist, non-colonial, ecological, just, good society cannot be modeled on the lifestyle of the ruling classes – a villa and a Cadillac for everybody… : rather it must be based on subsistence security for everybody.” (p. 4, The Subsistence Perspective)

Kenya women farmers

Subsistence-based economies have sustained human life across countless millenia and continue to do so today. With the development of patriarchy, war, colonization and class, other types of economies were created, although subsistence economies endured. These new economies were based on an overclass accumulating wealth through various means such as taking land by force, slave labor, tribute, wage labor and taxation.

Today people’s relationship to subsistence differs based on how assimilated and privileged they are in the capitalist, colonizing patriarchy that now dominates the Earth. In general terms, those in the global North are likely to be well assimilated, feel a part of the dominant society and no longer have “an independent subsistence.” In the global South many people are resisting, fighting to keep their own ways of life, including their subsistence economies. (“North” and “South” here refer more to the “developed” vs. “developing” world than to strict geographies. Even within a country, some groups may belong to the North and others to the South. [2])


Many of us would rather not support the male-dominated economy, but the thought of subsistence scares us or makes us uncomfortable. Yet … what an opportunity we have! We don’t have to wait for a feminist revolution!


My writing today is directed primarily to people in the global North. Many of us there would rather not support the male-dominated economy, but the thought of subsistence scares us or makes us uncomfortable. Yet … what an opportunity we have! We don’t have to wait for a feminist revolution! We already belong to a female-centered economy that can replace the male-dominated one.

By now, you are probably asking yourself: What is subsistence anyway? What makes subsistence a woman-centered economy?

What is Subsistence?

Mies and Bennholdt-Thomsen provide us with a simple definition of what they call “subsistence production” or “production of life” saying that this “includes all work that is expended in the creation, re-creation and maintenance of immediate life and which has no other purpose.” (p. 20, The Subsistence Perspective) The fact that subsistence economies have “no other purpose” is key to distinguishing the subsistence economy from capitalist and state run economies. That “other purpose” is profit, the creation of wealth for a few (mostly men) at the expense of the well being (and perhaps the survival) of the Earth and human society.

Graph showing large size of women's economyIt is important to understand the importance and the size of the subsistence economy. Genevieve Vaughan recently discussed research from D. Ironmonger and F. Soupourmas showing that unpaid household work, called “gross household product”, would have cost $11.6 trillion in 2011, if wages had been paid.[3] Compare this to the $15.6 trillion figure for Gross Domestic Product (GDP) in 2011. Even in a highly developed country, the U.S., the subsistence economy is a multi-trillion dollar economy almost as large as the market economy! This economy is critical to the continuation of life and human society and women’s work is central to it.

Despite the magnitude and importance of this woman-centered economy, over the past couple of centuries more and more women have joined the male-dominated economy as wage workers and business owners (while also continuing to do subsistence work). There are many reasons for this movement, including economic need, sexism, feminism and the much higher status accorded the male-dominated economy. There has been a “war against subsistence” at work here, as I’ll discuss in Part 2 of this blog. For now, please keep in mind that status is given and taken away by society and there is no reason to think that the work done for the “other purpose” of money in the male-dominated economy is in any way superior to subsistence work.

What Makes the Subsistence Economy Woman-Centered?

Creation of Life (Biological Reproduction): Women are the creators of human life. The work that only women can do bearing, birthing and nursing children is a key part of what makes subsistence a woman-centered economy. While men have a necessary role in biological reproduction it is fleeting and small compared to pregnancy and giving birth. The continuation of human life is utterly dependent on women, even where capitalist or state economies now sometimes play a (profitable) role through provision of reproductive technologies, doctors and hospitals.

Maintaining Life (Social Reproduction): Raising children is likewise critical to the continuation of human societies. Since this is social, not biological work, men often participate. Nonetheless, across countless societies and historical eras much of the work of nurturing and socialization has fallen to women. This is essential subsistence work carried out primarily by women and a key part of what makes subsistence a woman-centered society.


Across countless societies and historical eras much of the work of nurturing and socialization has fallen to women. This is essential subsistence work carried out primarily by women and a key part of what makes subsistence a woman-centered society.


It isn’t just idle speculation to say that it is mostly women raising children. The U.S. Bureau of Economic Analysis (BEA) collects data every year on how many “household hours” per week women and men spend doing child care (on average). Yes, women do much more child care! In 2018 we spent about 33 hours per week when unemployed and just a little less (30 hours) when employed.[4] The comparable numbers for men were about 23 household hours (unemployed) and 18 (employed). (In actuality, women and men with young children spend many more hours doing childcare than the BEA reports. The BEA numbers are based on averaging data from all U.S. households, including those that have no children or only older children who require much less care.[5]) Please notice that the BEA statistics do not have anything to say about the quality of childcare provided by men, as compared to women.

Zora, our dog, could walk herself since we live so far off roadMaintaining life involves much more than socializing the next generation and women do much of this maintenance work too, even in the global North. You don’t have to have children to play a central role in running a household. For example, do you cook meals? Clean your house? Care for other members of your household when they are sick? Walk the dog? Do yard work? Sew buttons back on your clothes when they fall off? Keeping a household going can involve seemingly endless work and women do much of it! This is true even in households that have many modern “conveniences.”

Women do even more work maintaining households in non-industrial societies where their livelihoods are more fully tied into the subsistence economy. This work can include tasks such as: processing and preserving of food from gardens or fields, carrying water, butchering, house building, weaving textiles, processing hides, making fishnets, manufacturing clothing, making pottery and many other crafts. In non-industrial societies women’s household maintenance work is likely to be higher where men have taken over more of the work of food production.[6]

Maintaining Life: Subsistence Production of Food: Despite all the work described above, in many non-industrial societies women can be heavily involved in subsistence production of food. In a 1986 article in American Anthropologist, Alice Schlegel and Herbert Barry documented the extent of women’s contribution to subsistence food production in 186 non-industrial societies. While men contributed more than women overall, in about half of the 186 societies women did over 35% of the food production. The researchers considered women’s contribution to be high when it reached this level (35%). Women were especially likely to make a high contribution to production in societies that used simple technologies to gather or grow plant food (high contribution in 70% of these societies). This is in stark contrast to societies based primarily in hunting of animals (high contribution in just 13% of these societies).[7]

Backyard chickensWe can’t include anyone’s production work from the capitalist economy (in jobs, as business owners) in these considerations as that work isn’t subsistence work and cuts into time available for subsistence work.[8] Today, women make up a major portion of the paid work force.[9] Still, some women in heavily industrialized societies do garden or keep chickens or other livestock for home (subsistence) use. According to the BEA, in 2018 men in the U.S. did a little more home gardening than women (The rough averages in the U.S. are 1 ½ to 2 ½ hours for men, ½ to 1 ¼ hours for women.)

Women in industrialized societies who want to participate more in the women’s economy could work fewer hours at jobs. Traditionally, women have been the gatherers of plants and were the inventors of agriculture. One avenue women could take to reclaim power would be in developing close relationships with and knowledge of the plant peoples. We could become gatherers, gardeners, seed collectors, tenders of the wild, herbalists or subsistence farmers. As has traditionally been the case in some subsistence economies, surpluses can be taken to market for barter or to obtain cash.[10]

Thanks to capitalist, colonizing patriarchy, we are facing an uncertain future where women and their local communities may need to take very seriously the need to focus on providing basic necessities like plant foods and medicine. The food sovereignty movement is important for the global North, not just the global South.

Subsistence is a Woman-Centered Economy

Let’s take stock of all the work creating and maintaining life that women do, as discussed here:

  • Almost all the biological reproduction PLUS
  • Most of the child raising PLUS
  • Most of the household maintenance PLUS
  • For nonindustrial societies, a very significant chunk of the food production.

Without women’s contributions there would be no subsistence economy and, indeed, no human society or life at all. Subsistence is a woman-centered economy!

In Part 2 of this blog, coming soon, we’ll talk about how choosing the women’s economy can bring the male-dominated economy to an end, while at the same time providing for humanity’s needs.

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Footnotes

1. Lorraine Edwalds and Midge Stocker edited a very interesting anthology, The Woman-Centered Economy: Ideals, Reality, and the Space Between in 1995. This feminist anthology was more focused on creating and supporting a woman-centered economy within the existing market economy and did not have an emphasis on subsistence. There is the possibility of conjuring up multiple woman-centered economies, as I will discuss in Part 2 of this blog.
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2. “[I]nequality within countries has also been growing and some commentators now talk of a ‘Global North’ and a ‘Global South’ referring respectively to richer or poorer communities which are found both within and between countries. For example, whilst India is still home to the largest concentration of poor people in a single nation it also has a very sizable middle class and a very rich elite.” For more info.
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3. Genevieve Vaughan provided the $11.6 trillion figure for 2011 in her talk at the 2022 Maternal Gift Economy Conference. The reference she gave was for a 2012 article by D. Ironmonger and F. Soupourmas. I have not been able to locate that article as I do not have a university affiliation.
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4. The numbers I report come from my reading of the BEA graphs and are as accurate as I could make them, but please consider them rough figures.
*****

5. The BEA did not include detailed information on their methodology with their graphs. They say: “our estimates cover the entire economy, and most households do not have minor children present. According to the 2020 Annual Social and Economic Supplement of the Current Population Survey, 40 percent of households had children under 18. Only half of those (21 percent of total households) had children under 13, the ages that require the most direct child care.” If 79% of the households included in the BEA statistics do not have children requiring substantial amounts of care (ie. children under 13), then parents with young children must be doing far more work that the figures they provide and that I have referred to.
*****

6. See p. 145 in “The Cultural Consequences of Female Contribution to Subsistence” by Alice Schlegel and Herbert Barry. In American Anthropologist, V. 88, 1986. You can access the full article for free if you register as an individual on Jstor.
*****

7. See Table 1 on p. 144 for data on women’s contribution to subsistence in societies with various forms of subsistence. “The Cultural Consequences of Female Contribution to Subsistence” by Alice Schlegel and Herbert Barry. In American Anthropologist, V. 88, 1986. You can access the full article for free if you register as an individual on Jstor.
*****

8. See p. 14 in Ecological Revolutions: Nature, Gender, and Science in New England by Carolyn Merchant, University of North Carolina Press,1989.
*****

9. Labor force participation rates for U.S. women are 57% and 68% for men, according to the U.S. Department of Labor. According to the International Labor Organization the current global labour force participation rate for women is just under 47%. For men, it’s 72%.
*****

10. See p. 70 in “Money or Life? What Really Makes Us Rich” by Veronika Bennholdt-Thomsen. In Climate Chaos: Ecofeminism and the Land Question edited by Ana Isla, Innana Publications, 2019.

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Coming Back to Mountain Mother

By Jeanne F. Neath

Mountain Mother, I hear you calling me.
Mountain Mother, we hear your cry.
Mountain Mother, we have come back to you.
Mountain Mother, we hear your sigh.

Lyrics by Carol P. Christ [1], Sung to tune of “Ancient Mother” (origin unknown)

Mountain Mother vessel

What do a bunch of feminist women do while riding a tour bus around the Mediterranean island of Crete? If they are on the Goddess Pilgrimage started by Carol Christ over 20 years ago, they sing songs honoring the Goddess. The song that drew me most from the first time I heard it on the fall 2022 Goddess Pilgrimage was “Mountain Mother.” Not surprising since the rocky, sparsely vegetated, yet hauntingly beautiful mountains of Crete surrounded us much of the time as our trusty bus wound its way up and down and around the island. The Pilgrimage leaders regularly pointed out double mountain peaks, suggestive of women’s breasts and therefore sacred to the ancient matriarchal peoples of Crete.

We were traveling to experience various sites sacred to the ancient Minoan culture, a matriarchal civilization that thrived on Crete from 3000 BCE to 1450 BCE when Mycenaeans from the Greek mainland invaded. We trekked through the stone ruins of large sacred centers such as Knossos and Phaistos (called “palaces” by patriarchally-inclined archaeologists) and climbed up to mountain peaks and caves that were once ritual sites of the Minoan people. We swam and lazed on sandy and stony beaches on the Cretan and Libyan seas where Minoan ships once sailed on trading missions to nearby Africa, Asia and Europe. We even visited Christian churches now standing on the same grounds that once drew the Minoan people to celebrate the Goddess.

Our two and a half weeks on Crete were enlightening, at times awe-inspiring and, perhaps most of all, challenging for two 70+ year old women. Paula dislocated and broke her left shoulder on the first day of the Pilgrimage and continued on the tour anyway with her arm in a sling. I became both personal attendant and pilgrim. I climbed up rough paths to sacred mountain peaks and caves. Near the top of Mt. Juktas, the peak sanctuary of ritual importance to the ancient Minoan pilgrims of Knossos, I braved a wild wind that was so powerful and so erratic I had to deeply concentrate on every step I took to stay in control of where my foot would land. The trail we were following was a little too close to the mountain’s edge for my comfort in these conditions. At the Libyan Sea on the south coast of the island overwhelming waves knocked me off my feet repeatedly as I attempted and finally succeeded in moving from the shallows into deeper waters.

Juktas peak sanctuary

Despite all this, I’ve encountered what is perhaps my biggest challenge now that I am home again, here in the Ozarks.

I have left the mountains of Crete behind, almost certainly forever. Going on pilgrimage to Crete was the only time I have ever flown overseas and, for many reasons, I doubt I will ever fly anywhere again. Yet, the “Mountain Mother” song is staying with me, playing over and over again in my head. I am even singing it out loud to myself, despite the fact that I am one of those people who can’t ever stick to the tune.

The mountains here in the Ozarks are very different than the ones in Crete – not so high and ours are covered by an oak hickory forest. When we got home from Crete after over 24 hours of listening to jet engines and sitting in airports, I was immensely relieved to be back in ‘our’ verdant mountains, with all the familiar sights and sounds. I couldn’t help but hear and feel these Ozark mountains calling me: “Mountain Mother, I hear you calling me.” I had in no way left the Goddess of the Minoans behind me.


I couldn’t help but hear and feel these Ozark mountains calling me: “Mountain Mother, I hear you calling me.” I had in no way left the Goddess of the Minoans behind me.


Carol P. Christ, the now deceased author of the “Mountain Mother” lyrics and the founder of the Goddess Pilgrimage to Crete, wrote in the preface to her book, Rebirth of the Goddess:

“…the Goddess is the power of intelligent embodied love that is the ground of all being. The earth is the body of the Goddess.” (p. xv)

If the earth is the body of the Goddess – and I like thinking of both the Goddess and the Earth this way – then what does it mean to be promising, “Mountain Mother, we have come back to you.”? Is this just a spiritual commitment that entails embracing the Goddess or another Earth-connected spirituality? Or are we talking about material reality – coming back to the Earth herself – too?

The obvious answer to these questions from the perspective of any Earth-based spirituality is both. The very idea of a dichotomy (dualism) between spirit and nature originates in the patriarchal worldview of the Western world. As Carol Christ explained:

“…neither the history nor the contemporary meaning of the Goddess can be understood unless we develop holistic modes of thinking, abandoning the categorical distinctions between ‘God’, ‘man’, and ‘the world’ and transforming the classical dualisms of spirit and nature, mind and body, rational and irrational, male and female, that have structured the worldview we know as western thought.” (p. xiv, Rebirth of the Goddess)

According to C. Christ the spiritual understandings of a culture – its mythos or “culturally shared system of symbols and rituals that defines what is real and valuable” – are deeply connected to the way of life of that culture – its ethos. She explains:

“A mythos supports an ethos, telling us that certain ways of living and acting are appropriate because they put us in touch with what is real and valuable” (p. 160, Rebirth of the Goddess)

And,

“Conversely, the living of an ethos reinforces the sense that the mythos to which it is connected is true” (p. 160, Rebirth of the Goddess)

When I sing “Mountain Mother, we have come back to you” I am embracing the symbols and rituals, feelings and understandings of a Goddess/Earth-centered spirituality, but at the same time I am reaching for an altered way of living that brings me and others back to the Earth, “Mountain Mother”, in very real physical ways.

Our mountains in the Ozarks

Here is that “biggest challenge” I mentioned earlier. I’ve spent most of a lifetime working to change my own ways of living and the way of life promoted and enforced by the capitalist, colonizing patriarchy that is dominating the Earth. Yet, can I truthfully say to Mountain Mother that I have come back to her? That I have already come back to her?


Can I truthfully say to Mountain Mother that I have come back to her? That I have already come back to her?


Paula and I watched one of the recent online Maternal Gift Economy salons and I was delighted when some of the speakers brought up the need to “exit the market” economy and live within the gift (and, I would say also, subsistence) economy. As things stand now in the dominant society, many, many people have been made dependent on the market economy for their basic physical needs. Corporate influences largely determine people’s “wants”, as well.

A key part of the needed transformation of society is to end the dependency on the market by returning to a gift (and subsistence) relationship with the Earth where our human gifts to the Earth would include great care for Her, great care of Her. If we want to come back to Mountain Mother, then receiving our sustenance directly from the gifts of the land and waters we live on is of primary importance, as is the physical care we give to the land and waters that are our home. Our own roots to the land can become deep like the trees living with us on Mountain Mother.

Of course, we don’t have to do all this alone. Other women (and men) are returning to Mountain Mother too and coming to live and work, at least in part, outside the market economy. We strengthen our women’s (and other) communities as each member uses the gifts from the Earth to create more gifts (e.g. making jam from native huckleberries) that then circulate within our communities.


A key part of the needed transformation of society is to end the dependency on the market by returning to a gift (and subsistence) relationship with the Earth where our human gifts to the Earth would include great care for Her, great care of Her.


I hope you aren’t finding talk of the gift/subsistence economy intimidating. Everyone on earth already participates in that economy! We are born into it and rely on it every day. When our mothers give birth to us, they are not paid to do this. Instead they are giving us the gift of life. When we cook dinner for friends or family members or they cook dinner for us we are participating in the gift/subsistence economy.

Almost everyone on earth also participates, to greater or lesser extent, in the market economy. The key here is making the shift away from the the market economy and further into the gift/subsistence economy (until the market economy is ended altogether). Those in the global North who may be deeply trapped in the market economy can perhaps learn from the Indigenous peoples and others in the global South whose original gift/subsistence-based ways of living often survived colonization, at least to some extent.

I will keep singing to Mountain Mother and telling her that “we have come back to you,” because we must come back to her and many of us are trying to come back. The tension I feel from singing what is not yet fully true for me, not yet true for many others keeps me motivated in the work I do for Earth and all of us, her diversity of creatures (including the human ones). The challenge of creating a way of life that is good for us and good for the Earth is one that I choose. What could be more satisfying (and fun) for any of us than getting to know Mountain Mother really well and dumping capitalist colonizing patriarchy at the same time we transform our lives and our communities!

Mountain Mother, I hear you calling me.
Mountain Mother, we hear your cry.
Mountain Mother, we have come back to you.
Mountain Mother, we hear your sigh.

Notes

1. The lyrics given here are adapted by me from two different versions, one on page 128 of Carol Christ’s book The Serpentine Path and the other from the song sheet handed out on the fall 2022 Goddess Pilgrimage.

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Hearings on Equality Act: Call Senators Now!

By Jeanne Neath

According to the Coalition for the Feminist Amendments, hearings in the Senate about the Equality Act ( H.R. 5) are happening on Wednesday this week (March 17th). The Coalition for the Feminist Amendments asks that we call members of the Judiciary committee, especially Senator Tillis (NC), and ask that the Senate allow representatives from the Coalition for the Feminist Amendments and the LGB Alliance to testify at the hearings. You can reach Senator Tillis at 202-224-6342. See my recent blog for background information about the Equality Act.

Here’s a short message I came up with for my phone call to Senator Tillis based on information the Coalition for the Feminist Amendments sent me. You are welcome to use it or modify it as you wish.

“I do NOT support H.R. 5, the Equality Act, as currently written. At the Senate Judiciary Hearing please call for representatives from the Coalition for the Feminist Amendments and the LGB Alliance to speak as witnesses, including M. Lynette Hartsell. and Dr. Callie Burt. The Equality Act must be amended and M. Lynette Hartsell and Dr. Callie Burt will provide substantial information for the Committee and Congress on the fatal flaws that exist in the current bill. The bill as it currently exists is harmful to women, to Lesbians and to gay men. I am a Lesbian myself and I oppose H.R. 5, the Equality Act, as currently written. Please make sure that this bill is amended. Thank you!”

You can find contact information for U.S. Senators at this address: https://www.senate.gov/senators/senators-contact.htm. You can email Senator Tillis at: https://www.tillis.senate.gov/email-me

Here is a letter written by M. Lynette Hartsell that the LGB Alliance is providing for anyone to modify and then send to Senator Tillis (and other members of the Judiciary Committee):

“Sen. Tillis, I am writing concerning H.R.5 pending in the Judiciary Committee set for a hearing on Wednesday. I am requesting that the Committee call by remote means the following witnesses: Dr. Callie Burt and M. Lynette Hartsell. We oppose the act as written and ask that you propose the suggested amendments. We can provide substantial information for the Committee and Congress regarding the fatal flaws within the bill. Dr. Burt is an Associate Professor at Georgia State University who has written extensively regarding the Equality Act. https://www.researchgate.net/publication/341804412_Scrutinizing_the_US_Equality_Act_2019_A_Feminist_Examination_of_Definitional_Changes_Sociolegal_Ramifications and https://callieburt.substack.com/p/the-inequality-of-the-equality-act?r=h1zw9&utm_campaign=post&utm_medium=web&utm_source=copy. I am a retired attorney in North Carolina and a spokesperson for LGB Alliance USA which is part of an international LGB organization. Dr. Burt and I are also part of CoFA (Coalition for Feminist Amendments). You should have received our letter regarding the Feminist Amendment to The Equality Act several months ago. https://feministstruggle.org/wp-content/uploads/2021/03/FeministAmendments.EqualityAct-FINAL12.14.19.pdf I’m certain that Sen. Tillis would join us in our desire to pass a well-written bill that protects the rights of all citizens. Please review the documents cited in this message and call M. Lynette Hartsell and Dr. Callie Burt as witnesses for the hearing Wednesday. Thank you for your consideration in this matter.”

Why doesn't the proposed Equality Act Protect Women and Girls?

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Stop Passage of the Flawed U.S. Equality Act: Amend!

The struggle of gender critical feminists to stop the passage of the Equality Act – and amend the Equality Act – now moves to the U.S. Senate. Last Thursday the House of Representatives passed the U.S. Equality Act with a 224-226 vote. Three Republicans voted in favor of the bill. If ever there was a time for everyone concerned with the rights and well being of women to get engaged with the U.S. political system, this is it!

I’ll explain what is at the root of the problems with the Equality Act below and provide an introduction to the Feminist Amendments to the Equality Act developed by Feminists In Struggle (FIST) . But, first, here are two actions you can take right now!

Reach Out to Let Women in Your Community Know About What’s at Stake

XX Amazons has developed a flyer that can be used for outreach to women all over the country to alert them to what is happening in Congress right now. Please print out copies of the flyer (shown below) and put these flyers up anywhere you can think of. Even during the pandemic, women everywhere are still going to grocery stores!

Why doesn't the proposed Equality Act protect women and girls?

Spread the Word on Social Media

Here’s a graphic that you can copy and use in creating a Facebook or other social media post to spread the word even further.

Why doesn't the proposed Equality Act Protect Women and Girls?

Write your Senators

The Coalition for the Feminist Amendments (CoFA) has prepared a sample letter that you can personalize and email to your Senators. View and copy the sample letter here. Calling your Senators can be especially effective. You can find your Senators’ phone numbers and other contact information using a simple look-up form.

XX Amazons is part of the Coalition for the Feminist Amendments to the Equality Act. See the information below or on FIST’s website to find out more about the Feminist Amendments.

The Crux of the Problem with the Equality Act

The crux of the problem is that the Equality Act enshrines the concept of “gender identity” into U.S. law. Males base their claim that they are women on this concept which was invented by medical professionals in the 1950s and 1960s (Jeffreys) and latched onto by the transgender movement. Using “gender identity” males are able to say they “feel like” women and, with the Equality Act, the recent executive orders issued by Joe Biden and local legislation, PRESTO, their feelings are turned into what we are supposed to believe is reality.

As Tina Minkowitz, one of the authors of the Feminist Amendments to the Equality Act, has explained, with the Equality Act our legal existence as women is at stake! Here’s how this works. The Senate bill explicitly defines sex to include gender identity, saying that each of three factors – sex, sexual orientation, gender identity – is a form of sex discrimination. Here is where women are erased! Gender identity is made synonymous with sex. Discrimination on the basis of gender identity is considered to be sex discrimination.

Thus, the Equality Act makes it illegal to deny males who say they are women access to what have always been female only facilities. The Senate’s Equality Act explicitly states that there can be no female only private personal spaces: “[A]n individual shall not be denied access to a shared facility, including a restroom, a locker room, and a dressing room, that is in accordance with the individual’s gender identity.”

Giving any male who wants to the right to claim to be a woman has far reaching circumstances that goes far beyond his entry into female spaces, as is documented throughout the XX Amazons website.

Feminist Amendments to the Equality Act

FIST’s Feminist Amendments to the Equality Act protects women, LGB, and transgender people by cleverly creating two new protected classes – sexual orientation and sex stereotypes – while leaving existing protections for sex in place. Each of the three classes are given clear and uncomplicated protection. The Feminist Amendments eliminate all mention of gender identity, providing protection to transgender people on the basis of sex stereotypes. By focusing on sex stereotypes, gender non-conforming people who are not transgender, including Lesbians and gay men, are also protected when they do not comply with sex role norms (demands).

The Feminist Amendments explicitly protects female only spaces from intrusion by males claiming to be women including “multi-stall toilets, locker rooms, changing rooms, communal showers, battered women’s shelters, refuges, homeless shelters, rape crisis centers, jail cells, bedrooms in residential facilities, hospital rooms, facilities providing intimate services such as massage or intimate grooming, or other places where women are sharing private facilities or are in states of undress and/or where their privacy may be compromised and or their safety may be at risk from male-pattern violence against females.” (p. 17, Feminist Amendments Equality Act) Sports programs, scholarship programs, clubs, political programs are likewise protected.

For more information on the Feminist Amendments to the Equality Act, please see:
https://xxamazons.org/feminist-amendments-equality-act/

https://feministstruggle.org/2019/10/19/feminists-in-struggle-fist-launches-campaign-for-feminist-amendments-to-the-equality-act/

Time is Short – Act Now!

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The Transgender Movement: Unfit for an Ecological Future

By Jeanne Neath

When non-essential surgeries including ‘gender reassignment surgery’ became difficult to obtain during the COVID-19 pandemic, many ‘transgender’ people became distressed. As NBC News reported, 31 year old Katalina Murrie, a Canadian ‘transgender’ male, had scheduled a facial feminization procedure “to soften one’s facial features and bone structure” with a surgeon in Guadalajara, Mexico for March 27th 2020. Even pre-COVID-19, the Canadian health system considered this cosmetic surgery non-essential and would not pay for it. With the pandemic, international travel no longer felt like an option to Murrie. Distraught at having to miss his surgery, Murrie told NBC News:

“What if all the borders closed around the world and I am stuck in a foreign country?” Murrie recalled asking herself. “My face would be covered in stitches. I’d have to travel through popular airports where there have been confirmed reports of staff members with COVID-19. My dream surgery all of a sudden became very stressful.” (NBC News, “Trans surgeries postponed indefinitely amid coronavirus pandemic“)

Murrie considered the facial feminization procedure anything but “non-essential” and groused about his situation, saying “I’m not gonna last to my 40s if I don’t have this surgery.”

facial feminization in Guadalajara Mexico

The COVID-19 pandemic has forced hospitals facing an overload of patients and procedures to prioritize what kinds of care they will provide. Cosmetic surgeries done on the healthy bodies of ‘transgender’ people became clearly inappropriate, impossible to perform in the face of an overload of sick and dying patients during the COVID-19 pandemic.

The pandemic, a result of human-caused ecological disturbances, is providing a preview into an unfolding ecological society. With the overconsumption in the global North the Earth is being pushed to her limits and she is forcing society onto a budget. As a result, ‘gender reassignment’ medical treatments, including surgeries, puberty blockers and cross-sex hormones are likely to become socially unacceptable, even impossible for society to provide as we shift into ecological sanity. Neither the Earth nor society can afford for queer ideology and the Internet driven transgender fad to continue pushing so many young people into a life of medical complications and dependency on medical services.

Insatiable Desires

When Katalina Murrie told NBC News “I’m not gonna last to my 40s if I don’t have this surgery”, he provided a clue to the mental state of many in the transgender movement. ‘Transgender’ people have placed themselves in the very unsettling situation of building a movement and individual identities based in a lie and a theft. The lie, of course, is that sex can be changed. The theft takes place when ‘transgender’ males assume the identity of an oppressed group – women. Since ‘transgender’ people cannot change their sex, all the surgeries and hormones in the world will never give them what they want, will never allow them to feel satisfied with their bodies or secure in their identities.

The impossible goals and insatiable desires of ‘transgender’ people remind me of Robin Wall Kimmerer’s discussion of the Windigo in her book, Braiding Sweetgrass.[1] A member of the Citizen Potawatomi Nation, Kimmerer explains that the Windigo is the “legendary monster” of the Anishinaabe people of the north woods of North America, a human being whose inability to cope with winter’s starvation time drives them into cannibalism. In Kimmerer’s word:

“It is said that the Windigo will never enter the spirit world but will suffer the eternal pain of need, its essence a hunger that will never be sated. The more a Windigo eats, the more ravenous it becomes… its mind a torture of unmet wants.”[2]

Mimi and Eunice cartoon

Of course, the vast majority of ‘transgender’ people are in no way monsters or legendary, but Kimmerer’s description of the “mind a torture of unmet wants” seems to fit. Kimmerer uses the story of the Windigo as a powerful means of critiquing the unrestrained consumption of so many in the dominant society and their complicity in the destruction of the natural world.

“The fear for me is far greater than just acknowledging the Windigo within. The fear for me is that the world has been turned inside out, the dark side made to seem light. Indulgent self-interest that our people once held to be monstrous is now celebrated as success. We are asked to admire what our people viewed as unforgiveable. The consumption-driven mind-set masquerades as ‘quality of life’ but eats us from within. It is as if we’ve been invited to a feast, but the table is laid with food that nourishes only emptiness, the black hole of the stomach that never fills. We have unleashed a monster.”[3]

Insatiable desire “eats us from within” and leads to a person who can’t stop taking, attempting somehow to sate the desire. Like the rest of consumer society, ‘transgender’ people, who want to be what they can never be, indulge in a frenzy of taking – usurping women’s identity, pirating women’s and Lesbian spaces, snatching symbols from Lesbian-feminist culture, insisting on medical services for non-essential needs, taking Earth’s “resources” used in providing those non-essential medical services.


Like the rest of consumer society, ‘transgender’ people, who want to be what they can never be, indulge in a frenzy of taking – usurping women’s identity, pirating women’s and Lesbian spaces, snatching symbols from Lesbian-feminist culture, insisting on medical services for non-essential needs, taking Earth’s “resources” used in providing those non-essential medical services.


What creates the insatiable desire that leads to all this taking? For ‘transgender’ people, an obvious cause is a patriarchal society that forces girls and boys, women and men into suffocating sex roles. In a society that tears apart and builds over nature, society’s sex roles can seem more real, more fixed than nature. Rather than work to change society’s deadly sex role prescriptions, most ‘transgender’ people have elected to deny and reject their own sexed bodies.

Our bodies, of course, are part of the natural world – part of our internal nature [4] – as are our minds, our emotions, our selves. Denial and rejection of the physical realities of one’s body is a sign of a deep and dangerous alienation from nature. The dominant society routinely creates people who are alienated from both internal and external nature and this alienation is another root of the transgender phenomenon.

So-called sex reassignment clinics in Thailand

Western Civilization Creates the Alienated Self

What creates an alienated self? It is not just transgender people who are alienated from their bodies and from nature. The alienated self appeared in Western civilization at least as early as Homer’s era in ancient Greece when “a dominant warlike race established themselves over the mass of vanquished natives.” [5] To understand the creation of the alienated self, I want to turn to Max Horkheimer and Theodor Adorno’s 1945 book, Dialectic of Enlightenment. These two philosophers can be difficult to read, so Carolyn Merchant can serve as our interpreter in this section. Here’s Merchant on the central character in Homer’s The Odyssey:

“Odysseus represents the struggle to overcome the imitation of nature and immersion in the pleasures of animal life and tribal society. Through the emergence of his own identity as an individual self, he is able to break the hold of the mythic past and control his animal instincts, his men, his wife, and other women. He becomes alienated from his own emotions, bodily pleasures, other human beings and nature itself.”[6]

Where people in more peaceful societies experienced themselves as part of nature, imitated nature, and experienced nature as sacred, Merchant explained that “In the ancient world the emergence of a sense of self as distinct from the external natural world entailed a denial of internal nature in the human being.”[7]

The alienation of self increased dramatically during the European Age of Enlightenment in the 17th and 18th centuries. At this time the elevation of mind, reason, prediction and control resulted in the “disenchantment of the world”[8] (and increasing domination of nature and humans with the expansion of patriarchy, colonialism and capitalism). The deeply felt perception that nature (and women) are sacred was further lost in the West.

Today most people living in cities rarely think of nature as the provider of all the physical materials they need to live – materials for shelter, water, energy, food, medicine. Many don’t know much about the natural world and don’t feel a spiritual connection to nature. Many live “in their heads” and feel deeply dissatisfied with their bodies.

‘Transgender’ people are not that different. But, they do take alienation to an extreme when they deny the physical reality of their sexed bodies. The alienation escalates even more when they take action against their own bodies by undergoing ‘gender reassignment’ treatments. This desecration of ‘internal nature’ leads to the desecration of external nature. As Merchant explained, “The disenchantment of external nature was achieved by despiritualizing a human being’s internal nature.”[9]

Pigs Can Fly? Growth is Green?

Pigs Can Fly? Growth is Green? Males Claim To Be Women? Technology Saves All?

The only strand of the environmental movement compatible with a trans-ideology that pushes ‘gender reassignment’ and medicalization is “ecomodernism” or, more broadly, “green growth.” Environmentalists subscribing to “green growth” philosophies are, like many ‘transgender’ people, stuck in fantasies about an impossible future where technology saves the day and overcomes biological, ecological and even thermodynamic limits. Both “green growth” and transgender ideologies are based in the anti-ecological and old-fashioned Enlightenment perspective that underlies “modernity” and the myth of progress.

Ecomodernists want the living standards of industrialized societies to continue rising and for high consumption lifestyles to spread into the global South. They believe, contrary to all evidence, that economic growth can be “decoupled” from environmental damage. What magic will they use to accomplish the impossible? New and improved technology, of course, with some population reduction and efficiency improvements tossed into the mix. All this “progress” would require an increase in energy production that could only be powered by nuclear energy. The authors of “An Ecomodernist Manifesto” explain:

“Transitioning to a world powered by zero-carbon energy sources require energy technologies that are power dense and capable of scaling to many tens of terawatts to power a growing human economy. Most forms of renewable energy are, unfortunately, incapable of doing so.… Nuclear fission today represents the only present-day zero-carbon technology with the demonstrated ability to meet most, if not all, of the energy demands of a modern economy….In the long run, next-generation solar, advanced nuclear fission, and nuclear fusion represent the most plausible pathways toward the joint goals of climate stabilization and radical decoupling of humans from nature.”[10]

Nuclear energy is a dangerous technological choice to hang your hat on. At least the surgeries and drugs that many transgender people depend on do not have the power to irradiate the Earth. These technologies can never be the “cure-all” that ecomodernists and transgenderists desire. They just avoid dealing with the real problems which are social.

Ecomodernism debunked

Most modern technology has grown out of systems of thought belonging to a patriarchal, colonialist, and capitalist system. These technologies must always be questioned. The transgender project is a crude early step on the techno-utopian[11] path that wants to create humans who are essentially different from the species nature created many millenia ago. For example, researchers are now using CRISPR technology for germline genetic engineering to create superhumans. Researchers studying artificial intelligence may soon have machines that are smarter than humans. All these technologies, including the ones used for ‘gender reassignment,’ would be carefully controlled or outlawed if this society were not based in domination and profiteering.

Ancient Connections

The ecologically unsound transgender project will not withstand the force of nature’s revolt. Already more and more girls and women who ‘transitioned’ are in revolt against the squelching of their female nature. They are detransitioning, re-identifying as female. Nature’s revolt is forcing a paradigm shift on the dominant society and the coming ecological society will not be able to afford the non-essential surgeries, unnecessary medical dependencies, insatiable desires and thefts from women, alienation from nature and use of questionable technologies for questionable purposes. An ecological society will have to be based in hard reality and this will not leave room for fantasies of becoming a different sex.

The way “forward” in these volatile times will include a spiraling “back” toward our species’ ancient connections with Earth and with our own nature. It isn’t hard to start forming these connections. Take a walk and let your feet feel the Earth with every slow step you take.[12] Find out how to use the different species of lichen and mosses to determine direction.[13] Learn what is going on outside your house by becoming familiar with what the birds are telling you. Then listen to the bird’s language every chance you get.[14] The changing Earth and the changing times are unsettling. But this part can be an adventure!

Carolina wren

*****

Footnotes

1. Please note that I am the one making the link between ‘transgender’ people and the Windigo. Robin Wall Kimmerer does not discuss this.
2. p. 305, Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants.
3. p. 308, Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants.
4. As humans we are, of course, influenced by both our biology and our society in much of what we do and experience. I am using the concept of ‘internal nature’ here to include human biology, but also other aspects of our internal being. In a broad sense human society in all its many forms is part of nature. So-called ‘gender identity’ is a socially created self-perception derived from deep internalization of male or female sex roles and the belief that those socially-created sex roles are fixed, even biological. ‘Gender identity seems to be based in a self-evaluation of how well one’s physical characteristics, preferences and predispositions fit with male vs female sex roles and stereotypes of what male vs. female bodies look like. There is no fixed, essential, biological gender identity as the transgender movement claims. Take away sex roles and sex stereotypes and “poof”, ‘gender identity vanishes too.
5. p. 48, “The Concept of Enlightenment” by Max Horkheimer and theodor Adorno. In Ecology: Key Concepts in Critical Theory edited by Carolyn Merchant
6. p. 3-4, Carolyn Merchant, Introduction to Ecology: Key Concepts in Critical Theory
7. p. 3, Carolyn Merchant, Introduction to Ecology: Key Concepts in Critical Theory
8. p. 44, “The Concept of Enlightenment” by Max Horkheimer and theodor Adorno. In Ecology: Key Concepts in Critical Theory edited by Carolyn Merchant
9. p. 4, Carolyn Merchant, Introduction to Ecology: Key Concepts in Critical Theory
10. An Ecomodernist Manifesto, https://static1.squarespace.com/static/5515d9f9e4b04d5c3198b7bb/t/552d37bbe4b07a7dd69fcdbb/1429026747046/An+Ecomodernist+Manifesto.pdf
11. See Part Three, beginning on page 133 in Bill McKibben’s book Falter: Has the Human Game Begun to Play Itself Out for a discussion of chilling technologies under development that will change what it means to be human – unless they are stopped.
12. See Tom Brown’s Field Guide to Nature Observation and Tracking
13. See The Lost Art of Reading Nature’s Signs: Use Outdoor Clues to Find Your Way, Predict the Weather, Locate Water, Track Animals―and Other Forgotten Skills by Tristan Gooley
14. See What the Robin Knows: How Birds Reveal the Secrets of the Natural World by Jon Young

American robin

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Coalition for the Feminist Amendments to the Equality Act Kicks Off its Campaign with a Successful Zoom event!

The newly formed Coalition for the Feminist Amendments (“CoFA”), consisting of FIST, the LGB Alliance USA, XX Amazons, the Georgia Green Party and others, kicked off its campaign at a zoom forum on November 14, 2020 attended by over 150 people. The four speakers, Ann Menasche (FIST member and co-author of the FAEA, Tina Minkowitz (FAEA co-author), Callie Burt (Associate professor, Georgia State University), and M. Lynette Hartsell (LGB Alliance USA), gave an in depth analysis of the Feminist Amendments and made a compelling case for joining this effort. The presentations were followed by questions and comments by attendees. After the official program ended, 20 or more attendees were so inspired that they stayed on for another hour and a half and continued the discussion of issues surrounding the struggle to preserve women’s sex based rights.

CoFA’s first action after the forum was to send through U.S. mail to each member of the Senate requesting that they consider the Feminist Amendments and provide us with an opportunity to testify for these amendments. The letter is below. CoFA welcomes more volunteers as this campaign has just begun. CoFA needs feminists and our allies to call their Senators and Congress members and build our base of supporters. If you have not yet endorsed the Feminists Amendments, please sign onto the endorsement page on FIST’s website. And spread the word!

If interested in getting involved in CoFA, please email info@sexbasedrights.org.

Coalition for Feminist Amendments to the Equality Act
*****

Letter to the U.S. Senate

November 16, 2020

To members of the U.S. Senate,

The late Justice Ruth Bader Ginsberg devoted her life to fighting for legal protections on the basis of biological sex. Congress should honor that legacy, and the legacy of so many other women who’ve fought to secure our rights, but most importantly, Congress has a duty to uphold our most basic human rights protections. The current version of the Equality Act (HR 5), now pending in the Senate Judiciary Committee, will risk erasing sex as a protected class in law, weakening protections and undermining the existing rights of females as a unique class, and the progress that’s been made toward achieving equality.

The Coalition for Feminist Amendments to the Equality Act (“CoFA”) is a national alliance of feminist and LGB organizations and individuals. We write to urge hearings on our proposal to amend the Equality Act (to receive testimony on its many problematic provisions), and to provide vital input on how those issues may be fixed. The Feminist Amendments expands civil rights laws to cover lesbians, gay men, bisexuals, transgender, and other individuals who don’t conform to gender stereotypes (roles traditionally imposed based on one’s sex), while continuing to uphold sex-based protections. In doing so, everyone’s rights are protected.

We support many of the positive provisions put forth by the Equality Act. Federal statutory protections for lesbians, gay men, and bisexuals based on sexual orientation are long overdue. We applaud the closure of the loophole that allows the use of religious freedom as legal grounds to allow any person to flout civil rights laws.

At the same time, the Equality Act’s attempt to protect transgender individuals from discrimination — through the creation of “gender identity” as a protected class — creates ambiguity, confusion, and a conflict of rights that must be addressed. The term “gender identity” is subjective, in that it describes a state of mind that may or may not be manifested in dress, grooming, or behavior. This subjectivity opens a loophole ripe for abuse. As it’s used in HR-5, the term provides no objective test useful to a court, which will ultimately litigate the conflicts sure to arise from this legislation. Failure to address these conflicts will threaten long-settled statutory and case law developed to protect the rights of females as a distinctive class.

More importantly, “gender” or “gender identity” is conflated with “sex” throughout the bill, and risks eliminating sex as a protected class in civil rights law. Merging two distinct groups — who have different sets of experiences, discrimination and marginalization — is detrimental to preserving human rights protections currently afforded to females as a uniquely subjugated class.

Female only facilities are an important legacy of women’s organizing, key to the protection of the female sex against male-pattern violence and to the broader participation of women in public life. It’s vital that these basic human rights provisions remain in place.

Male-pattern violence against females is so well-documented that Congress passed the Violence Against Women Act in an attempt to protect them from sexual and physical assault. However, such predatory violence remains pervasive as demonstrated by the “Me Too” movement and numerous well-documented instances of such violations by males in the entertainment business, the military, and even Congress. A Swedish study showed that this pattern of behavior is not mitigated by male-to-female sex reassignment surgery.

Moreover, the current bill’s “gender identity” provisions require that males who identify as women, including those with intact male genitalia (85-90% of males who identify as women retain male genitalia), must be admitted, solely on the basis of “self-identification,” into female facilities, such as, rape crisis centers, battered women’s shelters, homeless shelters, prisons, hospital rooms, communal showers, changing rooms, restrooms, and nursing homes.

Social scientists and international policy bodies have underscored the importance of maintaining separate statistics based on sex, as a key means of tracking disparities between the sexes, recording accurate data, and measuring our progress on addressing sex-based discrimination. In addition, there are multiple instances, such as within the context of health care, where having accurate information about a person’s sex, is vital, even life-saving.

By eliminating sex as a protected class, the bill, as currently written, would:

  • Undermine targeted remedies for the exclusion or under-representation of women and girls in education, and in jobs and professions traditionally held by men
  • Eradicate competitive women’s sports by undermining Title IX protections
  • Make it impossible to measure (and remedy) disparity between the sexes, such as the pay gap and domestic violence
  • Prevent the gathering of accurate crime and health statistics

See attached fact sheets for more information on the impact of erasing sex as a protected class in civil rights law, by allowing the concept of “gender” or “gender identity” to override “sex.”

The Feminist Amendments eliminate “gender identity” and instead establish two new categories in civil rights law: “sexual orientation” and “sex-stereotyping.” Doing so more effectively protects all classes, while not negating sex-based protections.

These amendments contain clear definitions of “sex” and “sex-stereotyping,” that will preserve female facilities and programs, allowing women and girls to participate fully in public life. (See attached.)

At the same time, the Feminist Amendments protect lesbians, gay men, bisexuals (and all people who don’t conform to imposed gender roles and stereotypes), including transgender people, from discrimination in employment, housing, credit, and in places of public accommodation.

These amendments also allow for the establishment of “gender neutral” facilities for individuals who may feel safer or more comfortable in such spaces, so long as the availability and access to female only facilities is not diminished. Thus, these amendments allow each protected class to continue to make progress toward achieving true equality.

One hundred years after women’s suffrage, women still get paid less, are denied equal opportunities in the workplace, and continue to be underrepresented in many fields and positions of economic and political leadership in our society, because of their sex. Females still suffer disproportionately from domestic violence and rape because of their sex. Discrimination on the basis of sex will not end if we eliminate sex as a stand-alone protected class.

No Senate action should be taken on the Equality Act without hearings to gather evidence on the conflicts outlined in this letter. We offer the Feminist Amendments to the Equality Act as our contribution to this much needed work.

We and members of our constituent organizations are prepared to sit down with you and members of your staff to discuss our concerns and appropriate strategies we might collaborate on to secure the hearing anticipated in the previous paragraph.

It is our fervent wish that you honor the legacy of our most revered jurist RBG by adopting the Feminist Amendments to the Equality Act to continue her fight to protect women and girls on the basis of sex.

Sincerely,

Ann Menasche

Feminists in Struggle

M. Lynette Hartsell

LGB Alliance USA

Co-Chairs, CoFA

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Women’s Revolution! Ending the Crisis of Patriarchal Civilization

By Jeanne Neath

“My friends, do we realize for what purpose we are convened? Do we fully understand that we aim at nothing less than an entire subversion of the present order of society, a dissolution of the whole existing social compact.”
(Elizabeth Oakes Smith, September 8 1852, 3rd National Women’s Rights Convention)

Elizabeth Oakes SmithMillions of women have worked over centuries for the “subversion of the present order of society, a dissolution of the whole existing social compact.” We have wrought vast changes to women’s situation in many parts of the world. Yet now the decades long right wing driven backlash has been joined by runaway misogyny on the Internet and in the real world, as well as “transgender” males trying to take on and take over the identity of “woman.” Transactivists want to define real women out of existence and make it impossible for women to meet in public in groups that exclude males. With the misogynist support of many of the Left, transactivists are fighting to end the revolution of women. Women now face backlash from the right and Left!

How unsurprising that women and the movement for Women’s Liberation should be under such strong assault right at the moment in time when the fate of an entire civilization is twisting in the wind. You know the list of evils that have shaped the world we are living in – from patriarchy and capitalism, to racism and colonialism and on and on. The immediate repercussions for us are growing at exponential speed – from police assaults in Black communities, to the COVID-19 pandemic, to pipeline and other land grabs on indigenous and public lands, to anti-immigration atrocities, to the loss of jobs and homes in a nosediving economy, to climate chaos bringing us record-setting wildfires, floods, and more.


How unsurprising that women and the movement for Women’s Liberation should be under such strong assault right at the moment in time when the fate of an entire civilization is twisting in the wind.


Perhaps the men (mostly white) in power could have continued their exploitation of other humans indefinitely, but their exploitation of the Earth has irrevocable consequences. This civilization faces an ultimatum from the Earth and will either undergo a paradigm shift and end its practices of domination and exploitation or crumble under the pressures of climate chaos and other ecological failures.

Eco-Disaster! Scientists Call for Society’s Basic Structures to Change

Wickedary by Mary DalyAfter reading a recent report about the global state of the natural world, the word “necrophilia” began to haunt me. Defined by Mary Daly as the “hatred for and envy of Life,” Daly considered necrophilia to be the “most fundamental characteristic of patriarchy.” (Wickedary, p. 83 or online) The report, the “Global Assessment Report on Biodiversity and Ecosystem Services: Summary for Policymakers,” was released in 2019 by IPBES, a U.N. international panel of 150 experts who, with the help of another 350 scientists, reviewed 15,000 publications on the state of nature. (IPBES stands for the Intergovernmental Science-Policy Platform on Biodiversity and Ecosystem Services.)

A kind of scientific horror story, the report details the destruction of Life. We learn, for example, that globally, “natural ecosystems have declined by 47 per cent on average, relative to their earliest estimated states” and “the global biomass of wild mammals has fallen by 82 per cent.” (p. 25) If patriarchal hatred and envy of life is not at play, it is certainly difficult to understand how we have come to create this Sixth Extinction of life on earth.

Climate change is the ecological disaster we hear the most about, but IPBES found that the two “direct drivers of change in nature with the largest global impact” were humans 1) taking over land and sea (through agriculture, building infrastructure and expanding urban areas) and 2) direct exploitation of “animals, plants and other organisms, mainly via harvesting, logging, hunting and fishing.” (p. 12) The climate crisis was the third ranked destroyer of nature, though its impacts will inevitably increase. (See cropped Figure SPM 2 below, from the IPBES report.)

IPBES Figure SPM 2, partial

What surprised me most was that these 150 experts recognized that the only way out of this ecological crisis is “transformative” and “structural” change to the economy and society: “Goals for conserving and sustainably using nature and achieving sustainability cannot be met by current trajectories, and goals for 2030 and beyond may only be achieved through transformative changes across economic, social, political and technological factors.” (p. 14) The authors explain what they mean by “transformative”: “A fundamental, system-wide reorganization across technological, economic and social factors, including paradigms, goals and values.” (p. 14, IPBES report’s footnote 4) They continue: “Since current structures often inhibit sustainable development and actually represent the indirect drivers of biodiversity loss, such fundamental, structural change is called for.” (p. 16, italics above are mine)


What surprised me most was that these 150 experts recognized that the only way out of this ecological crisis is “transformative” and “structural” change to the economy and society.


You can be sure that the IPBES authors did not call for structural change without an overwhelming reason to do so. They made projections for the earth’s and humanity’s future by considering three scenarios. The earth fared better in the global sustainability scenario (proactive environmental policy, low consumption and low carbon emissions) than in the economic optimism (rapid growth, low environmental regulation) and regional competition scenarios. In all three scenarios almost all regions of the world did have an increase in nature’s “material contributions to people” (providing food, feed, timber, bioenergy).

But, all three scenarios, including even the “global sustainability” scenario, proved to be deadly for humans and the natural world. Both biodiversity and the ability of nature to provide “ecosystem services” essential to human societies spiraled downward. (See p. 38, IPBES report, Figure SPM 8 for comparisons of the three scenarios for different regions of the world.) Don’t let your eyes glaze over at mention of the term “ecosystem services.” Yes, this is a very human-centric way of looking at Earth’s activities, but these “services,” including crop pollination, crop pest control, natural carbon storage, and protecting the soil from erosion and loss of carbon and nitrogen, are critical to human survival.


Even the “global sustainability” scenario proved to be deadly for humans and the natural world. Both biodiversity and the ability of nature to provide “ecosystem services” essential to human societies spiraled downward.


The important point here is that IPBES is calling for a paradigm change as this is the only way to keep ecosystems functioning well enough to support human life and curtail the Sixth Extinction of life on earth.

Patriarchal Civilization in Crisis: The Paradigm Must Shift

Nafeez Ahmed, a perceptive male journalist, speaks bluntly about the IPBES report: “The report concludes that human civilization is systematically destroying its own life-support systems…” He continues: “The report is by far the most comprehensive to hit home how the collapse of biodiversity ultimately entails the collapse of human civilization.”

Ahmed points out that civilizational collapse is already underway: “Our democracies are in a state of collapse: incapable of addressing the systemic complexity of the crisis of civilization.” What is this systemic complexity? There are the climate and ecological crises we’ve been talking about. Then there is the question of how society can do away with the unending growth and exploitation that drives these crises when its worldviews, value systems, political and economic structures are deeply based in a paradigm of domination and profit-taking. The problems become impossibly complex as ecological and climate disruptions spawn social problems like wars and conflicts, large scale human migrations, and losses in communities wracked by wildfires and floods. As Ahmed explains, “our political leaders are preoccupied with the surface symptoms of this fundamental crisis of civilization rather then the crisis itself.”


“Our democracies are in a state of collapse: incapable of addressing the systemic complexity of the crisis of civilization.”


Ahmed argues that even the most forceful non-violent resistance cannot force fundamental changes on a system that is incapable of handling the extent and complexity of change required: “To break this paradigm requires far more than making demands of broken institutions.” He says that a paradigm shift must overturn the very basis of society, from the economic system to people’s deeply held values and beliefs to how we relate to others and live our everyday lives. Ahmed believes this paradigm shift can be brought on by individuals taking responsibility for changing ourselves, asking “how can I actually mobilize to build the new paradigm,” and taking “radical action in our own place-based contexts to build the seeds of the new paradigm, right here, right now.”

La Via Campesina Campaign to End Violence Against women

And Now…Sisterhood of Women and Earth

I don’t think the IPBES, Nafeez Ahmed, or the vast majority of radicals from the Left are looking for a women’s revolution when they call for paradigm change. It has become very clear with its pandering to the transgender movement that the Left is very willing to toss women and Lesbians under the bus. Any shift in paradigm that is not driven primarily by women would keep patriarchy in place and we know what that would mean for the Earth and for women.

As I see it, we must go further than what Ahmed suggests. Any new paradigm must move out of patriarchy and be based in Female and Earth centered societies. The tasks for women will depend on our what society or societies we are part of. We may be deeply embedded in the dominant society (globalized capitalist patriarchy) or belong, primarily or to a lesser extent, to Indigenous or other societies outside the dominant society.

Existing Matriarchal and Indigenous societies are already living in the new/old paradigm, yet women within them struggle against incursions by the dominant society and, in some societies, with a degree of male domination within. (Male domination within Indigenous societies is often the result of past and present colonization by invading patriarchal societies, but can also derive from “ancestral original patriarchy.”[1])

Women trapped within the dominant society can learn from Indigenous and Matriarchal societies and provide support for those cultures and the women in those cultures, as it is requested. Additional key tasks for women ensconced in the dominant society are to work to stop that society and all its oppressive practices and begin actively creating new Female and Earth centered systems and societies to replace the dominant global patriarchy.


Earth, the most powerful female force, is speaking clearly with every raging wildfire, hellish hurricane, or seething flood tearing at this man-made civilization. Nothing less than an equally fiery movement of women can turn the paradigm that is patriarchy into ashes.


The movement for Women’s Liberation lacks power now, thanks to decades of backlash and the divisions amongst us. The continued belief of many women in reform has always hobbled the movement, but now many reform-minded feminists are supporting transactivists and actively turning against radical feminists. The transactivists’ attempts to erase women and Lesbians and their campaign to label radical feminists as “TERFs” and cancel us are proving to be both an obstacle for Women’s Liberation as well as a consciousness raiser that draws more and more women to radical feminism.

In order to build up the international Women’s Liberation movement we must step up our organizing against queer and transgender ideologies and end the Left’s love affair with transactivism. We must stop the runaway misogyny. At the same time, our focus on a decolonizing ecofeminism, the power of our female bodies and spirits, the wisdom of women from every race and culture, and the creation of new – and defense of existing – Female and Earth centered subcultures, cultures, and societies serves as inspiration and refuge, as well as helping create the needed shift in paradigm. As women’s movement and power builds and ecological understandings come to the fore, support for transgender attempts to use excessive medical (Earth) resources and disregard biological realities will fade.

The Earth herself is now demanding “nothing less than an entire subversion of the present order of society,” the goal of women in 1852 and the goal of radical feminists today. Earth, the most powerful female force, is speaking clearly with every raging wildfire, hellish hurricane, or seething flood tearing at this man-made civilization. Nothing less than an equally fiery movement of women can turn the paradigm that is patriarchy into ashes. Yes, time is short as Earth’s temperature rises, but women are rising too. With the sisterhood of women and Earth teamed up against it, I don’t think capitalist patriarchy stands a chance. As Susan B. Anthony told us, “Failure is Impossible!”

Sisters in Spirit book plus Black Matriarchy Project

*****

Footnotes

1. Here’s a quote from Betty Ruth Lozano Lerma: “Latin American feminisms question both Western patriarchy and the subordination of non-heterosexual women and persons within indigenous and Afro-descendant cultures. They affirm the existence of pre-Hispanic patriarchies, giving rise to concepts such as ‘ancestral original patriarchy’ and ‘low-intensity patriarchy,’ which show how women within the colonial context experienced an entanglement of patriarchies –entronque de patriarcados and, for the Afro-descendant case, ‘a black-colonial patriarchy’…” In “Latin American and Caribbean Feminisms” by Betty Ruth Lozano Lerma, an article in Pluriverse: A Post-Development Dictionary.

Can I Get a Witness: Impressions and Notes

By Woody Blue

Note to readers from XX Amazons: XX Amazons welcomes your comments about all our blogs. We also welcome comments about the “Can I Get a Witness” event, including discussion about any of the speaker’s presentations and your thoughts about the inclusion in the conference of right wing speakers. XX Amazons values discussion of difficult or controversial topics that are of importance to radical feminists.

Aug 8, 2020.
I attended the Zoom conference, “Can I Get a Witness”, a conference devoted to opening up the discussion about the trans movement with those who have studied various aspects about it and have tried to speak out against it. Mostly they were met with backlash, deplatforming and other forms of silencing.

The conference tapped into many aspects of the trans movement and the interviews I listened to were primarily from people in UK or US; others were from Brazil, Canada, Sweden and Australia.

Can I Get A Witness FlyerI tried to take notes on every speaker. The conference was 13 hours long and had 28 speakers, with an occasional video or song between speakers. At times my computer acted up or I had to take a small bathroom or food break and so some things were missed.

In typing up my notes, I looked up the webpages of the various speakers to get a better handle on who they were and how or why they were involved with these issues. I invite you to visit the websites of any of the people here if you want to investigate further.

Joey Brite, a butch lesbian and organizer of the conference, has been watching the trans community decimate her own lesbian world. There is an interview with her on the Women Are Human website. In that interview she states,

“I would like people reading this to understand that this is a secular, self-financed enterprise. This is important. Women who have gone before this event and continue to have fantastic sessions online are constantly getting accused of taking money from right-wing organizations. I’m working class, and I’ve scraped everything I can together to make this happen. It’s taken me more than a year and a half.”

Continue reading “Can I Get A Witness”: Interview with Organizer of Virtual Event on Gender Non-Conformity That Has Social Media Abuzz here.

For a list of speakers and the schedule, go here. The organizers state that in a few months they will have the recorded sessions available for purchase for a small fee.

Can I Get a Witness: Speakers and Notes

By Woody Blue, with help from Sally Tatnall, 8/11/2020

In order of appearance:

1. Abigail Shrier, author of the book “Irreversible Damage: the Transgender Craze Seducing Our Daughters.” She gave a short introduction of herself and why she wrote the book. She found that no one was willing to publish information, whether an article or book, that criticized the trans movement. This is why there is such little info in mainstream written media.

Sasha Ayad & Lisa Littman2. Sasha Ayad, a therapist for teens and their families specializing in ROGD (Rapid Onset Gender Dysphoria). She was very informative and gave statistics concerning the rapid rise of ROGD in the last few years. She referenced Lisa Littman’s experiences and studies a few times. Lisa Littman is a researcher from Brown University who ran into a lot of trouble when she tried to publish her findings on ROGD. She stated that 30% of transitioning children are autistic.

Authenticity seems to come from body sculpture. Using the term “assigned at birth” removes it from biological reality.

3. Jennifer Bilek, author of “The 11th Hour” blog. She has been following the money that supports the trans movement. All the money flows through the Arcus Foundation. There are a few philanthropic billionaires that throw money into the trans movement. The money going into the movement increased in 2014. They work at deconstructing sex by normalizing trans and body dissociation. They claim that sex, (not gender) is on a spectrum using the intersex community as proof. It is social manipulation by the elite.

Jennifer stated that the trans movement is driven by the IT industry. Transhumanism is the result which is basically the concept that technology has the ability to modify bodies. If we aren’t connected to our bodies, we can reduce them to body parts. Thereby a womb can be transplanted, a penis can be built, mothers can have beards, never covering the harms.

The trans movement provides the people and the advertising to promote these concepts. Hollywood is heavily involved as the movie industry glamorizes actors who change gender, and fashion magazines put them on covers. Now it’s fun and cool to be disconnected from your body.

Jennifer BilekJennifer Bilek spoke of the colonizing and commodifying of women. Sex trafficking, prostitution and porn are major players to promote fetishes.

She says the movement is mainly led by autogynes. A women’s body is the object and without women’s biology, trans doesn’t exist. The trans movement unmoors us from our sex, which is where the transhumanism ideology is taking us.

Many of the later speakers referenced Jennifer Bilek and stated that she had compiled and researched this topic extensively. She is highly regarded.

4. Jane Wheeler, President of ReIME, an acronym for ReThink Identity Medicine, a non-profit research and education organization dedicated to improving and optimizing ethical long term care and treatment for gender variant children, adolescents and youth. 

She talked about the rising numbers of teens being referred to clinics dealing with gender. The average age is 14 years old. At this point, 2% of High school students identify as trans.

She explained that the medical world has changed drastically in the past several years due to its monetary value, which is now $3.6 trillion dollars in the US, 20% of the GNP. Some of the ways it has changed is with the advent of patient’s rights, disease advocacy, direct marketing, treatment chat rooms, and over 10,000 advocacy groups. Gate-keeping has been minimized and it has become patient-centered, meaning patients can shop for drugs, treatments, doctors.

These changes are available to adults and minors. The age of consent is between 14 – 16 years old. Marketing to minors has increased. Used to be $100 million annually, now it’s billions.

They are selling gender in very restrictive terms. Democrats are out of sync with this because they want the LGBT’s on their side.

She had more to say but my notes aren’t clear.

Women's Liberation Front logo5. Kara Dansky, lawyer for WoLF. I don’t have much written down, but I recall that she talked about some of the court cases that have happened in the past and a few that are ongoing now. She was asked about the Religious Right in the Q&A, and she didn’t promote their agenda but stated that they have their own reasons for making this their issue. She said there is no support on the Left at all.

6. Don Smith, concerned citizen. This is a Black man who spent most of his worklife in Great Britain, then moved to Sweden. He is married and has been closely watching the trans movement. He views transgenderism as another arm of Colonization. He described the War Model of Transgenderism as a progression. In this case, the boundaries of this war is gender. First comes Invasion, then Annexation, then Assimilation, Domination and Subjugation. These are the progressive steps when one nation is colonizing another.

He expressed a lot of concern about the colonization of women, explaining that as a Black man, these were the steps to colonize the Blacks when they were stolen from Africa. Trans treat women as commodities, similar to Black slaves being treated as commodities. They aren’t considered fully human, perhaps subhuman. Sex trafficking and prostitution are ways that women are treated as property, rather than humans. When slavery was abolished, a free Black was worth only 3/5 of a White man.

He explained that all colonization works this way throughout history and now the trans are colonizing women. This destroys a woman’s humanity and reduces them to objects which can be fetishized.

When confronted, the trans community resorts to DARVO, an acronym for Deny, Attack, Reverse Victim and Offender. His observations are that the queer community has become a Men’s Rights Activity.

He feels that the way to disrupt the trans movement is to dismantle pornography, as this is the way men are taught. He brought up sissy porn, which shows feminized men. He says that feminized men don’t look at themselves as women and don’t want to be women. He brought up the example of Hula men in prison and told us to look it up as he was running out of time.

Don Smith is happily married and said that understanding more about women’s issues and the ways they are treated has helped him become a better husband. He feels it’s extremely important to take down the trans movement before it takes down women.

7. Dr. Quentin Van Meter, pediatric endocrinologist. President of the American College of Pediatricians. Dr. Van Meter has spoken out about the danger of puberty blockers. He has been working with children of puberty age for many years and says that puberty is a time when the body starts changing into its reproductive role. This can be frightening but after a year or so, things settle down and the child adapts to the changes. Puberty is not something that should be blocked, as it prevents the person from maturing. 98% of children who are put on puberty blockers go on to enter the trans world and become infertile because their bodies can no longer mature.

He said that gender is a state of mind. There is absolutely no test of any kind that will determine gender.

He told us that doctors who know better don’t speak out because of fear of losing their jobs, reputations and being bullied. He practices in Atlanta, Ga.

Gendercator DVD8. Catherine Crouch, lesbian filmmaker. In 2007, Ms. Crouch made a movie called “The Gendercator.” It was a story about a lesbian who had an accident and woke from a coma many years later. When she woke up, she was informed that the society had changed and sexual relations could only be between a man and a woman. Butch lesbians were operated on and given hormones to make them men. They could choose to be a man or a woman but they had to sexually be with a member of the opposite sex. The purpose behind the film was to point out what an evangelical world would be in regards to lesbians.

Her film was shown in 3 or 4 film festivals. It was accepted in the LA G&L film festival, but the day before it was supposed to be shown, the producers called her and said they had to cancel the show because much objection about it had been raised. It became a huge issue, with some lesbians picketing about the right to show it and others wanting to ban it.

It ended up being shown and Ms. Crouch had to defend her position. Her position was really about having a good discussion about evangelicals, sex stereotypes and body/mind control. She sat on forums and panels with other directors and was harshly criticized by audience members. As the film traveled, the controversy became stronger.

It was the end of her career. She wasn’t able to get funding or grants to make films again. We saw parts of her movie and she now lives in SF. She is soft-spoken and open minded and feels the role of the moviemaker is to explore issues. Her movie, “The Gendercator” is available on DVD.

Vaishnavi Sundar9. Vaishnavi Sundar, filmmaker. This filmmaker is from India and is a feminist. She is well-known but received a lot of backlash. Her sin was that she tweeted that “men shouldn’t be in women’s sports.” She talked about the trans movement in Indian society and the way women are dominated. She is basically making a documentary underground called “Not My Cup of ‘T’.” She showed us the first part which is a talking heads film with doctors, activists, lawyers, etc, talking about the trans movement. She hopes to circulate this movie in various countries to raise awareness.

10. Stephanie Davies-Arai (Transgender Trend) and Julia Long (lesbian feminist activist). This was a conversation to explore the use of language in the trans movement. My computer was acting up and I couldn’t follow the conversation too well, but the gist of it was that we should not be calling people trans. Instead a “transwoman” should be called a man or male when describing them. Because males cannot be female, it would be better to not say “transwoman” if the truth is he’s a male.

Jamila Bey11. Jamila Bey, African American journalist and hosts a weekly radio show called “Sex, Politics and Religion: SPAR with Jamila. She explained that the US doesn’t have a centralized medical system and so it’s hard to get national statistics. The UK has socialized medicine and they document statistics nationally so it’s possible to gather and analyze the medical trends.

As a Black woman she asks, “Isn’t sterilizing a child wrong?” She is told not to ask such questions. That was her experience whenever she was looking for info. Either answers were not there or she was told, “Don’t Ask.” We are being asked to deny reality. This is a dangerous thing to be learning. It’s also going along with the idea that anti-intellectual and anti-science is good.

12. Sydney Wright, detransitioner. Sydney is a young woman and transitioned while a teen. She started to detransition in her early twenties and feels she was pushed into claiming trans. She realized after surgeries and hormones that it didn’t make her feel better about herself but she had made everyone accept her as the opposite sex for years. She had to swallow her pride to admit that she had been wrong and that was difficult. She would like to work with teens to help those with body dysphoria and tell them not to rush into transitioning. She tried to sue but couldn’t find a lawyer who would take her case pro bono and not be afraid to take the case.

13. Eugenia Rodriguez, founder of No Corpo Certo (Brazilian Campaign Against Transing Kids). I don’t have any notes on her. My reception was poor and it was hard to understand what she was saying so I took a short break.

14. JD Ghassan Robertson, Award-winning Author and Senior Editor at The Velvet Chronicle. Julia had many observations about the way butch and femme lesbians are used in the media. Mostly lesbians don’t play lesbians even in shows like The L Word. She points to Lea Delaria in “Orange is the New Black” as the only butch lesbian on mainstream TV that she knows of.

As an author, her experience is “if you don’t believe in gender ideology, you can’t participate in the culture.” Lesbians are excluded in the name of inclusion and PIV (penis in vagina) sex is called lesbian sex. Old, dead butches are being identified as trans. She loudly says, “NO, THEY ARE NOT.”

Writing about trans issues in mainstream media has to be underground.

15. Diana Shaw, Women Are Human. This website focuses on criminalization and politics of the trans movement. 50% of “transwomen” are heterosexual. A large majority are sex offenders. There is a history of them using women’s public toilets.

The Trans movement has tied itself to the Black movement. In reality, Black women are the most heavily raped, sex trafficked, have the highest teen pregnancy and have the highest poverty rate. Black “transwomen” claim all this also, even though they are male. Lowered testosterone levels in men are still higher than those in women.

She relayed a story about a Black “transwoman” making up (fetishizing) stories of violence against himself because he wanted it to happen to him (in his fantasy). The root of the issue is that “transwomen” view women as a collection of parts rather than a whole human being.

Women Are Human

16. Mary Kate Fain, creator of Spinster.xyz, a women-centric social media platform to promote safe space for women to discuss issues. Mary Kate explained that there are very few platforms on the Internet that are focused on women and are safe. She mentioned Fair Play for Women, which is centered on the rights of women in the UK, posting news in politics and other venues. She also mentioned Ovarit, which promotes discussions among women.

I don’t understand much of how social media works, but Mary Kate Fain explained that the IT industry is mainly designed and staffed by men. The Internet tech culture is hostile to women and includes a LOT of porn. Mary Kate has had to fend off attacks on her platform to keep control of content. She explained the term “incel,” short for INvoluntary CELibate, which is a dark, twisted form of internalized misogyny. The majority of incels are those in the IT tech industry whose entire life is sitting behind a computer screen, saturated with porn images. It instills rage in young males, who insist that women are at the bottom of all the insults and lack of sex they get. They spout a lot of violence against women and make the Internet hostile to women.

17. The DeProgrammer, Exposing and connecting the dots…transgender, pedophilia, transhumanism. The producer of these YouTube videos hid her face behind a black stripe in order to protect her identity. The videos are stark graphic images with an overlying narrative to explain the mechanisms, strategies, history and people behind the pedophile/transgender/transhumanism movement. The videos are shocking exposès of the dark elements that influence us through media. They describe the evolution of the porn industry, the sex trafficking world, the child molester ways of thinking and acting.

These videos have been banned from Twitter and Instagram, but the person behind these videos is a young feminist who is adept in graphic arts. Not for the light of heart. Very compelling.

18. Thistle Petterson, radio podcast host. WLRN. Women’s Liberation Radio News. Thistle got her start several years ago by signing up to be a guest host for an hour for WORT, a progressive radio station in Madison, Wisconsin. In that hour, she interviewed Sheila Jeffries. She received a lot of backlash but also caught the ear of feminists. Long story short, she and a group of women created weekly podcasts which have aired once a week for the past few years. The collective is committed to reporting news and conducting interviews for women and by women. They operate with a very small budget and have matured as a group. They are going strong.

Save Women's Sports19. Beth Stelzer and Linda Blade, Save Women’s Sports. These two women teamed up to fight trans inclusion into women’s sports. Beth Stelzer lives in Idaho and is an amateur weightlifter and mother. Idaho passed a Fairness in Women’s Sports Act to protect women’s sports. Immediately a call was put out to boycott Idaho. She created the website Save Women Sports to reach out to NCAA (National College Athletic Association) athletes to voice their opinion by signing a letter to not give in to bullying tactics. Over 300 athletes signed including Olympic superstars and Champions. This was then forwarded to the Idaho Legislature to hold their ground.

Linda Blade lives in Canada and is part of the coalition that works with Save Our Sports. They have drafted a petition to send to the Olympic Committee to address their policy allowing males to participate in female sports because of their identity. Their goal is 25,000 signatures and they are halfway there. They would like you to visit their webpage and sign the petition as well as forward the petition to others.

20. Meghan Murphy, author of Feminist Current. Meghan is a Canadian journalist who has been permanently banned from Twitter and other social platforms. She is outspoken and critical about 3rd Wave Feminism, sex politics, transgenderism, female exploitation and censorship. She spoke about Free Speech. She warned us to recognize how quickly we have lost ground because we don’t pay attention. We must remember the work done previously and galvanize energy again.

21. Lynn Meagher, “Compassion Coalition”. Lynn is mother of 2 transgendered children. She created a support network of mothers who have lost their children to transgender movement. Her talk was very emotional and heartfelt. She says she will never let go of her children because that’s what mothers do.

22. Hacsi Horvath, male detransitioner and epidemiologist. Horvath transitioned when he was older and lived his life as a woman for 13 years. He spoke about the validity of the studies that support transgenderism. He is a Cochrane medical reviewer, specializing in epidemiological studies. This means that he has the highest ranking in reviewing scientific medical papers.

Horvath retold the story of “The Emperor New Clothes” to make his points. The clothes were stitched by the finest craftsmen of many nations. The various craftsmen used the finest materials of high quality and spent many months to create the garment. They presented it to the Emperor and everyone praised it despite the fact that it was invisible.

This is what the studies and testimonies of the trans world amounts to. They don’t hold up to scientific examination but most people don’t look closely at the methodology which is sloppy and inconclusive. There is absolutely no science behind the transgender movement. Nothing.

Lesbian's sign attacked23. Sherri Golden, SF Dyke March, 2019. Sherri joined up with a small group of lesbians to march in the dyke march. Their signs said things like “Puberty Blockers Harm Children” and “Lesbians are Female”. During the march they were surrounded by young female transactivists who shouted “Terf” through bullhorns and pushed them down more than once, tearing up their signs. The police did very little to stop the harassment and the group eventually dropped out. They had to have a police escort to the Bart Station to stay safe. All the women were 60 – 75 years old.

24. Donovan Cleckley, gay male academic. I missed much of his talk but the gist of it is that he agrees that women are being erased. He would like to see more men speaking out about it.

25. Courtney Catearth, midwife from Womb Room, a FB page. Courtney described the stealthy way the trans movement infiltrated the midwifery conferences and associations. The language of birth has been changed so that mothers are ‘parents’ or ‘pregnant people,’ breasts are ‘chests’ and “men can give birth”. Women are oral people and our language is very important to us. Changing language is an anti-female stance. She identifies as a witch and explained that midwifery and female medicine is really the purview of female witches and herbalists.

Alicia Strada26. Alicia Strada, young Black feminist. Alicia was beaten up about a month ago by female transactivists. A male friend of Alicia’s had transitioned and had asked Alicia to use the ‘correct’ pronouns. Alicia is relatively new to feminism and she refused and told him he was still a male. The hostilities escalated and the “transwoman” wanted to physically fight with her, but Alicia said she didn’t fight men.

The “transwoman” sent 3 transactivists to beat her up. She was in the middle of moving from her apartment when they attacked. Fortunately her family was there and was able to intervene, but Alicia walked away with a busted lip, a black eye and several bruises. The story is unusual because all of the participants were Black.

It was hard to listen to this story because Alicia says she no longer trusts anybody, doesn’t look at Twitter or social media anymore and is afraid to go outside her apartment. She is traumatized and still recovering physically from the attack.

27. Sam Reiger, The Terf Exhibit. FB page. The FB page was started as a way to respond to a San Francisco Public Library exhibit called “Degenderette Antifa Art”. The exhibit promoted violence against women who spoke out. The library refused to take it down, so the FB page was created to dispel myths and report misogyny from the Trans movement.

Sam had a slide show that showed several steps to creating a dialogue with someone on the other side. It started With “Listen” and “Find Common Ground” and followed through to the end step which was “It is OK to disengage.” The presentation was aimed at trying to be productive in discussion rather than destructive.

28. Tara, female detransitioner. This was a short video. Tara is 23 years old and would like to sue Tavistock (Gender Clinic in UK) that she feels pushed her into transitioning. She has no money to do this. (A former speaker explained that it’s very hard to sue because of the difficulty of finding a lawyer to take it on at the risk of ruining their career. It would also have to have the “right person” to sue, meaning that the plaintiff would have to be willing to put up with lots of harassment, public shaming for years.) Tara was told her life would get better if she transitioned. No other options were offered.

She stopped taking hormones about a year ago and she is dealing with negative health effects. She regrets her decisions and would like to warn other teens.

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