Plain packaging is an appalling intrusion into consumer choice and the operation of the free market.
Plain packaging is an appalling intrusion into consumer choice and the operation of the free market.
So, Rolling Stone magazine has rolled back on Sabrina Rubin Erdely’s University of Virginia gang rape story.
A typical reaction when that story first came out came from CNN Political commentator Sally Kohn: “Stop shaming victims in college rapes”. I quote:
A more senior colleague might like to take Ms Kohn aside and teach her the proper meaning of two words, “allegations” and “perpetrators”. The spelling correction alone does not put right what is wrong with the way both of them combine in that last sentence.
A typical reaction now that the story has been semi-retracted came from Guardian columnist and Feministing founder Jessica Valenti. “I trust women,” she tweets. She disavows the idea that her choice to trust a person is made on the basis of any assessment of individual trustworthiness; she simply trusts the 50% of the human species who belong to the same group as she does. It is group loyalty. On the same grounds, given that she is white, she might as well say, “I trust white people.”
Kohn, Valenti and their like present themselves as the friends of rape victims. There is such a thing as toxic friendship. Before the retraction of the story, I read this account by Liz Seccuro in Time magazine. Ms Seccuro was raped, at the University of Virginia, at the same Phi Kappa Psi fraternity, thirty years ago in 1984. “Do you believe me?” she asks. The answer to that is yes. A man was convicted and jailed for her rape, though she says that there were others who escaped any punishment. But observe that I had to make it very clear that she really was raped. Because after the Duke University lacrosse team affair and this recent one, “rape at frat house” stories (including that of Jackie as described by Erdely, which will now be entirely dismissed by most even though some of it could still be true) provoke an involuntary twitch of doubt even in observers wishing to remain impartial.
Not that the feminists I’ve read on this story ever had any such wish. They said, very clearly, that unquestioning partiality was exactly what they wanted. “I trust women.” They said, as they have been saying for years now, that even the attempt to judge any rape claim on the evidence was to be a “rape apologist”, as Rachel Sklar was quoted as saying here, or was an instance of “rape denialism”, as Amanda Marcotte tweeted here, adding for good measure that it was equivalent to Holocaust denialism.
It is they who are the rape denialists. Or perhaps “deniers that rape matters” would put it better. If you don’t care whether or not a rape actually occurred, then you don’t care about rape. It is a tautology, and a separate point to the one about the trauma faced by real rape victims who seek justice being intensified by the additional scepticism with which their account will now be met. If you think that the moral force of a claim of rape cannot be diminished by evidence that it is false, then in the same act you believe that it cannot be added to by evidence that it is true.
What to make of this?
My question “what to make of this?” is a real one. There is a whole slew of issues involved in this story, ranging from the double standard surrounding female-on-male rape (or allegations of rape), to the extent to which silence can be taken to be consent (particularly the absence of any appeal to bystanders when they were present), and including issues of fairness to the woman accused of rape and to the spectators implicitly accused of indifference to it, and the propriety of staging such an event “starring” a person whom all sides admit has mental issues, which leads us to the politically-charged question of how far one should question the testimony of one who is or may be mentally incapable . . .
Frustratingly, the Guardian story gives much more detail on LaBeouf’s philosophy of art than on what actually happened. A follow-up story quotes his collaborators in the art project as saying they “put a stop to it” as soon as they became aware of it. No mention is made of force being used; apparently she did stop when told to.
So why didn’t Mr LaBeouf say a word to stop her himself? As far as I can make out his reason was because the point of his performance was that he should sit still and not react. On its own, “I could not object because it would have spoiled my artwork” appears ridiculous. Yet people do sometimes freeze when subjected to sexual assault in a public place; it is a common reaction when women are groped on trains, for instance. Then again, what might the woman say in her own defence if these charges were put to her? Was not the whole point of this famous artwork that Mr LaBeouf consented to being humiliated? What did the spectators think was going on? If, as seems to have been the case, his artistic collaborators held that this was something to which a stop should be put, why was no attempt made to arrest the woman? In general I reject the blanket assumption that a person initiating sexual activity must obtain explicit and ongoing verbal assent before continuing. Such an assumption would only apply to creatures not human; the vast majority of all voluntary sexual intercourse takes place without anything remotely resembling such a procedure. But the vast majority of all sexual intercourse does not take place between strangers in public during performance art.
My bewilderment is genuine. All serious comments are welcome, and I would not be surprised to see serious disagreement among the comments. I do not expect to delete remotely as high a proportion of comments as the Guardian moderators did to the comments to the account in the link, but will not hesitate to delete any of which I disapprove.
So Oxford student Niamh McIntyre writes in the Independent. She says,
A blog post by OSFL (see link above) indicates that Niamh McIntyre’s pleasure and Tim Neaverson’s relief that debate had been shut down were not spoilt by anyone finding an alternative venue. You can, however, read what Tim Stanley had planned to say had the debate taken place in an article in the Telegraph.
*The two Christ Church Censors are the equivalent of college deans and only occasionally censors in the other sense.
I could write for an hour on why this is logically unjustifiable, practically unenforceable, systemically corrupting, and morally wrong:
Then again, why bother? A brick wall is conveniently placed and sticking plasters are cheap.
I assume that any woman wearing the full Islamic garb is either a slave or a fanatic, but it was the diplomat “specialising in protocol” in the tradition of Kira Yoshinaka who first used force. She just asked him for directions. Admittedly, she was breaking the Belgian law against full face veils, but it is an unjust law of which she may not even have been aware. And somehow I don’t think all the British people cheering his vigilante enforcement of that law would be quite so keen on a random Belgian taking it upon themselves to impound some unfortunate British tourist’s car if he were to break, through ignorance or indifference, the Belgian law requiring a red warning triangle and a reflective waistcoat to be carried in a vehicle at all times.
Never apologise for saying what you think. The people whose opinions matter to you either agree with you, or if they do not, they at least understand why you think the things you do… but your enemies will still hate you anyway no matter what you say, so why bother apologising? If you have offended someone, that is not your problem, that is their problem. It is a fairly major mistake to give a damn.
Here is what I think the issue is: ‘Jews’ pretty much run Hollywood. Indisputable. Generally when someone mentions this the subtext is “and this is bad because Jews are the secret reptile masters of the world” (or insert whatever particular strain of the craziness).
But I am pretty sure that is not the point Oldman was making. What I suspect is he was saying that it is actually impossible to mention that fact no matter what. Much like you cannot discuss race and IQ. Or race and crime statistics. Or race and GDP. Or anything that suggests some genders might be better suited to certain jobs. Cannot be done in ‘polite society’. It does not matter what your motivation and ‘subtext’ is, the entire subject is haram.
Now I understand why these topic are haram better than you might think. For example I once wrote this on Samizdata:
…and I shut down and ban ‘race realists’ on Samizdata’s comment section immediately, because of their habit of turning pretty much *any* discussion into a discussion about race. Utterly tedious. Some topics seem to simply be beyond rational discussion other than with a closed circle of friends.
But the trouble is people like the ADL are not defending their blog the way I do, they are reaching out and shutting down any discussion of “The Jews” (an alarmingly collectivist notion right there, it must be said, as if all Jews were some fungible mass). Heaven knows I can understand why a certain ‘sensitivity’ might have developed, but if Oldman was simply pointing out that people like the ADL treat the world as their blog and their job is to moderate all discussion therein, well he does have a point. And if the ADL dislike me saying that, take a guess how much I care
The other day I wrote a post about the plight of the Bushmen living in the Kalahari desert in Bostwana.
Jaded Voluntaryist commented,
Then I said,
…Mark Goddard of Newton Abbot in Devon is not a man afraid to take his medical destiny into his own
That was the Express. The Mirror adds some more details:
While it is not the place of the police to criticise the behaviour of citizens who have remained within the law, it would be a harsh judge who held it against the police spokesman quoted that the placement of his penultimate word did imbue his observations with a slightly ironical tone.
I totally support Mr Goddard’s right to do as he pleases with his own body, sympathise with the suffering that led him to take such a desperate measure, applaud the practical and rational way he went about it, and very much hope that the NHS will be persuaded to take his pain seriously in future, but I am not sure I would recommend his method. Hands up who thinks it was a good idea? (Er, not you, Mark.)
“Those French bastards. Will they never learn?”, asks Joan Smith in the Independent. And answers. By the grace of the State and in the Most Holy Name of Equality, yes! Those bastards will learn. They will be taught a lesson.
There is a bunch of well-known “bastards” in France who are keen on having sex with prostituted women. Don’t take my word for it: that’s how they describe themselves in a declaration insisting on their right to buy sex. The “bastards” (salauds in French) are so cross about a proposed law which would impose fines on men who pay for sex that they’ve decided to out themselves in a monthly magazine. The “manifesto of 343 bastards” has been signed by writers, actors, and commentators who say they have used, or are likely to use, “the services of prostitutes” – and aren’t ashamed of it.
To my astonishment the most logical riposte from among the Independent comments to Ms Smith’s last quoted non-sequitur comes from a man blogging from the bottom corner of the political diamond, conservative-socialist authoritarian David A.S. Lindsay. Mr Lindsay says,
Alike in Britain and in France, by all means let it be made a criminal offence for anyone above the age of consent, raised to 18, to buy sex. And, with exactly equal sentencing, for anyone above the age of consent, raised to 18, to sell sex. Are women morally and intellectually equal to men, or not?
So far as I can tell this is not sarcasm; he wants both buyers and sellers of sex criminalised. I differ, but one cannot fault his logic on the “both or neither” point.
Edmund from King Lear gave me the title of this post. It is mostly there because I am incapable of passing up a nifty lit ref. However it does occur to me that there is a way it might be made relevant. Many people will particularly want to cheer the way the salauds proudly snap their nicotine-stained fingers in the faces of their would-be oppressors:
Nous aimons la liberté, la littérature et l’intimité. Et quand l’Etat s’occupe de nos fesses, elles sont toutes les trois en danger.
Hell, I cheered that, and I’ll be in church tomorrow and I had to look up “les fesses” in a French dictionary. (By the way, does “quand l’Etat s’occupe de nos fesses” have the double meaning I think it might have?) But it would really be nice, and principled, and a bloody good strategy for those who do not cheer, for those godly folk and their secular equivalents whose skin crawls at the thought of prostitution, to also stand up for the bastards. Because as the bastards say, “Today prostitution, tomorrow pornography: what will they forbid the day after next?”
Circumcision ruling: European bureaucrats are effectively banning Jewish boys, argues Brendan O’Neill, quoting the Jerusalem Post and unintentionally supported in his argument by the creepy quote from the Council of Europe in which it calls for “debate” and in the same breath announces what the result of said debate is to be. And this was put forward by a German rapporteur. I am not usually one for endless digs at modern Germans for evil done before most of them were born, but, Frau Rupperecht, do you have any idea of what that must look like to some of the Jerusalem Post’s older readers?
And yet – irreversible modification of a child’s body without the child’s consent. Gulp.
And yet again – parents irreversibly modify their children’s bodies by surgery all the time.
We have discussed this several times before, acrimoniously. Any new thoughts? Any constructive reformulations of old thoughts?
I have a question for medically knowledgeable readers. I gather that a far higher proportion – 79% in 2002 – of men in the US are circumcised than in the UK, yet the number uncircumcised is also huge. There must therefore be scope for large scale comparisons of outcomes. Have these been done? Does male circumcision make much difference?
All content on this website (including text, photographs, audio files, and any other original works), unless otherwise noted, is licensed under a Creative Commons License.