Here is why anthropology truly
is the key, over all other disciplines in the humanities, to understanding the
human condition and what it means to be a member of our species.
Anthropology is one of the
only fields in the humanities or sciences to explicitly assert that the story
of humankind does not begin with history, nor end with the present day. It is often poetically called “The most
scientific of the humanities, and the most human of the sciences.”
While it isn’t as purely
empirical as the hard sciences (read: physics), it does base its conclusions on
both hard data and empirical observation, but tempers this with attempting to
examine society from as many perspectives as possible; including separating one’s
interpretation of something from one’s own pre-conceived cultural notions.
It is telling of this
attempt to separate understanding from ego-centric contextualizing that two
words exist almost solely within the field to describe this perspective shift:
emic and etic. These two terms, coined by
an anthropologist named Kenneth Pike in the 1950’s, describe how different
perspectives can color our understanding of cultural elements. The term emic describes the view from the perspective
of an insider, while etic describes the opposite.
This of course was not
always the case; once upon a time anthropologists studied cultures like the great white
hunter studied wildlife; emerging occasionally from their western-style
house on occasion to write down the curious things that the ignorant savages
were doing that day. It is a credit to
the self-policing nature of the science that it recognized this flaw in both
methodology and interpretation and by the middle of the 20
th century
had largely revised the models by which the entire discipline operated.
Separation of the emic
from the etic is harder than it sounds.
The most famous illustration of this difficulty is in the short ethnography titled
“Body Ritual among
the Nacirema”.
That’s all rather academic
and dry for most people, of course. When
they turn on the news, they want to hear about things that they can relate to. A war in this country, a robbery at that
store, what these celebrities did and why they did it, etc. People rarely stop to think about how they’d
understand these issues if they stood on the other side of them.
Even with politicians,
celebrities, and their friends and neighbors people are quick to say what they
think these people ought to have done in a given situation, and can’t
understand why they didn’t; but rarely do they ever try to put themselves in
the shoes of that person, and really understand them. Understanding must come before passing judgment
on a person, one would think. Otherwise,
how do you know you wouldn’t do the same thing in their place?
This is the problem of
perspective played out in our day to day lives, and one that Anthropology
seeks, with varying degrees of success, to elevate itself above. This is not to say there exists a 100%
success rate, but self-critique and self-examination (as well as normal
scientific peer review) help over time to identify these errors; something that
is largely unique among the humanities and further demonstrates Anthropology’s
nature as a science.
There are numerous
academic disciplines that do not share this characteristic. One in particular seems to have far-reaching
influence both on academia, the legislative agenda, and the media. I’m speaking now of feminism.
Before you begin throwing
eggs at me, and I can already hear the angry shouts in the distance calling
me a filthy stinking male oppressor and misogynistic hateful bastard, I would
like to ask that you please hear me out before you cast your assumptions on my
character and motivations.
No, I am no misogynist. My criticism of feminism does not derive from
a dislike of any kind for women; nor does it constitute a backlash against any perceived
loss of “male privilege” that exists as a consequence of feminist action.
On the contrary, as a gay
male, I am particularly equipped to understand both a female and male
perspective of society, at least to a certain point. And needless to say, I am familiar with the experience of being "othered", lumped in a category not of my choosing by society as "one of those". That is not to say that gay men are like women, but many do have mental activity that more closely resembles the female
rather than the male pattern.
This
has been scientifically measured using MRIs.
Conversely, I grew up in
what one might call “a man’s world”. I
was socialized as a boy, identified as a boy, and certainly still do. In the parlance, you would probably refer to
me as “butch”. I think that’s fair. At least on a superficial level I come across
as just another guy. And largely, I
am.
I’m a guy who is tough and
stoic on the outside, like men are expected to be. On getting to know me well, however, people soon
suspect that I am in fact sensitive and caring, and perhaps even
nurturing—as women are expected to be.
I have numerous friends of
both genders, and of varied sexual orientations, but most of my acquaintances
are heterosexual. Some of my
closest friends are and have been heterosexual men. And I’ll tell you a secret about them: inside they are every bit as sensitive,
caring, and every bit as capable of being nurturing and emotionally supportive
as any woman. The problem with this is
that as a man you’re not supposed to show it.
This is not simply an
expectation of society as a whole; this is ingrained into our reproductive
instinct. While numerous exceptions can
always be brought forth, heterosexual women are largely drawn to alpha males;
that is men who are strong and independent.
This has become so ingrained
in our culture in fact that “nice guys”, often referred to in the popular
culture as betas, are socially punished almost universally for their being
sensitive and caring men. Among alpha-type men
they’re seen as inferior men; aside from commiserating about romantic troubles, they tend to be scornful of each other too.
Women will be very quick to "
friend zone" such men; a good listener is ideal friend material, but sensitive and caring will only occasionally tickle the
female reproductive glands.
More extreme feminists, and
indeed many men as well, will take it even further than this by rejecting the
notion that a man can be inherently kind and supportive. Rather, they often characterize the behavior as disingenuous manipulations designed to secure the affections and consequently
sexual favors of women.
There are probably a handful
of men who do just that; but the fact that a man is genuinely caring and
understanding does not mean that to be so he must not also have a romantic
interest in someone he cares about. And
yet, almost universally such behavior is regarded as purely manipulative when in fact it is often quite genuine, even when there is romantic interest involved.
This basic assumption of
motive in “nice guy” behavior (“Why is he being so nice to me?”) tells more
about the person doing the judging than
it does about the person engaging in that behavior. The attribution stems entirely from an egocentric attempt to understand their actions, rather than
truly trying to put oneself in their shoes.
In seeing ulterior
motives, a typical alpha-type man might say “Why would I bother being so nice
to a woman if I was him?” And for someone whose identity is largely tied to masculine
sexual desirability, he would tend attribute the actions of a nice guy as
an attempt to generate interest from a woman. For a woman, there may be other issues at
play. There are many
good analyses out there, but allow me to summarize. According to feminist theory, such a man has increased his (implicitly
desirable) feminine characteristics of kindness, empathy, nurturing and caring
behavior and has directed this towards a woman.
This is the so-called “evolved man” that many feminist thinkers seek to
cultivate. And so by extension he should
be the ideal man to mate with, right? Though women less inclined to feminism are
honest about their disdain for nice guys, working from feminist theory it is difficult for a woman to explain to herself why she does not find nice guys attractive. The knee-jerk response to
this is usually to externalize that cognitive dissonance by vilifying his (unreciprocated)
romantic interest as somehow malicious and wrong, or even predatory.
In other words, if he is
nice to you and ALSO interested in you romantically, then it is because of
something wrong and also possibly mellifluous about him. He may even be written off as "creepy". Though it is a separate topic altogether, this
is but one example (and a fairly covert one at that) where feminism
marginalizes or outright demonizes male sexuality.
This brings us back to the
issue of cultural perspective as it relates to feminist thinking; it is easy to assume or ascribe motives to
others, but one must be careful that they are not also imposing their own
culture, cultural assumptions, or personal issues on others in their interpretations.
And this is where Feminist theory fails.
Many feminists will tell
you that if you are a feminist then that means you believe women and men should
be equals in society. If only this were
true, then few people indeed would have any issue with feminism, and those few
who did probably would truly be the misogynistic jerks and indoctrinated women whom feminists characterize their critics as.
Feminism is not
really about this. This realization is becoming increasingly apparent not
just to men who have been hurt by the one-sidedness of the debate, but even to
people like me who are allies of gender equality, and greatly despise both oppression
and the abuse of power in any form.
It is truly intellectually
dishonest to assert that feminism is only about women’s equality and rights in
society, when in fact it is about social power and ideological control of our
culture’s morality. This is typified
by the words of
Gloria Allred: “If
you’re not a feminist, then you’re a bigot.”
One could very easily paraphrase this as “If you’re not with me, you’re
against me”. Or, “You ascribe to my interpretation of this
ideology, or you are its enemy.”
Let’s set aside for the
moment the problem with supposedly promoting equality between two groups of people
by focusing entirely on only one of them.
Rather, examine the attitude from which such an assertion could be
made. This attitude is not academic,
scientific, or even truly intellectual. Feminist
theory is dogmatic in nature. The sentiment of this statement is
the attitude of the religious leader arguing from a position of presumed moral
and spiritual authority. This is the
attitude of the fundamentalist and the extremist. It is also morally and intellectually dishonest, when faced with criticism that feminism has misandric tendencies, to reply to such criticism with "No you're wrong, it is really just about equality for women", without truly addressing any of the criticisms, followed by silencing dissenters by accusing them of
heresy misogyny.
Certainly, this attitude is not
reflective of all feminists, but all feminists derive their social ideas
(related to gender) from the same sources, which are fundamentally one-sided in
their interpretation of human behavior and the societal power dynamic.
Feminism and Women’s Studies,
as an academic discipline, lacks the ability to self-critique or entertain
alternative points of view for the purpose of testing the validity of its own
assumptions. Not only is the attempt not
made, but any criticism is written off handily as a function of the patriarchal
oppression. Worse still, those who dare to challenge the
teachings of the Church assumptions of feminist theory are
silenced and subjected to
the inquisition a campaign of degradation and slander.
Taking this one step further, the
very suggestion that there are areas in which men are treated unfairly by
society is often ridiculed, and anyone who attempts to advocate for these issues is
seen as a dangerous misogynist; as if also caring about men's issues somehow detracts from or
hurts feminism (one wonders, if it were truly about equality, why feminism would
dislike any discussion of how men can also be harmed by the abuse of power in
gender politics). In light of this
behavior, it becomes clear that the feminist school of thought is dogmatic and ideological
rather than rational and academic.
And that is what I wish to
discuss in more detail throughout the subsequent entries into this blog: I will
try, to the very best of my ability, to remove myself and my own preconceived cultural
notions from the picture, and try to objectively examine the gender dynamic in
our society in greater detail.
It is my hope that in
doing this I myself can come to a greater understanding of these issues, and
how to solve the social problems stemming from them. If by some bizarre chance,
others also feel inclined to read and comment on my thoughts, then all the
better: I’d like to promote a
constructive and healthy conversation about gender politics, sans all the hate
and finger-pointing that seems to be present.
In that spirit, I invite
you to comment below, if you have criticisms or comments. I’ll do my best to respond to as many as I
can, or even address those issues in a subsequent entry.
Until then, namaste!
PS: If you have gotten this far, I thank
you for taking the time to read this long-winded and probably also rambling and
incoherent first entry. I promise to do
better next time!