Women Who Like Gay Porn

8 04 2012

Surprise! No, not really. It’s quite common-sensical, actually–a lot of women like to watch pornography. You might think this strange, assuming either that pornography objectifies women, or that women are sexless emotional angels, but in fact you’d be wrong. It turns out a lot of the pornography women like to watch is gay. This actually makes sense for several reasons, and it seems to corroborate research on female lust, voyeurism, and promiscuity.

The first reason it makes sense for women to like watching gay pornography is pretty intuitive. Just as straight men are sexually attracted to women, straight women are sexually attracted to men. Hence, just as straight men like watching lesbian pornography, straight women like watching gay pornography. Now people will try to break up this neat little analysis by screaming, ‘But women are less visual than men! Research ‘n’ stuff says so!’ This is basically what Tracy Clark-Flory says in her sex column at Salon in which she responds to a woman experiencing a ridiculously unnecessary tug-o’-war between her ‘feminine’ prudery and her lust for man-on-man action: ‘It’s true that research has found men to be more visual’ concedes the columnist in a tone of tired surrender. Sigh. The all-powerful spell of biologically determined sex difference prevails once again: ‘Men are like this! Women are like that! It’s in the genes! No nuance required! John Gray! Venus! Mars! Easy as cake and commercial as shit! Tehehehe!’ But there are two problems with this: Clark-Flory didn’t even direct the reader to a name connected with the research she ‘cited’ (the curse of popular publishing), and pornography isn’t just about vision anyway; it’s about hearing and other senses, too. So, even if the research proved men to be more visual than women, women might still derive other sensory pleasure from pornography, or it might simply provoke their imagination. The point is that straight women are attracted to beautiful men by way of many senses, and beautiful men are a dime a dozen in gay pornography, hence it makes sense for women to enjoy it–despite the mountains of shame that may weigh on their conscience due to age-old prescriptions on women’s  desires.

The second reason it makes sense for women to like gay pornography is that it doesn’t involve sexual exploitation of females. We all know the formula: some ugly man slams a woman’s head into the cushion of a sofa inside some gross, overlighted Hollywood McMansion while she squeals like a stuck pig and rubs the nipples of her voluminous breasts with her French manicure.  The man’s looks don’t matter, because he is the agent, while she is the screaming lump of gorgeous, glistening flesh to be used. It’s obviously male-centred and male-dominated. It almost feels like rape. Gay male pornography doesn’t have this. It involves a man penetrating another man, so there is no man dominating and objectifying a woman. Some gay pornography does involve objectification, but there seems to be a mutual respect and understanding rather than a real-life power division. This isn’t necessarily so for straight pornography, which can conjure up troubling images and memories for many women. But straight sex shouldn’t be the way it is portrayed in pornography–there is no reason why a man and woman should not have mutually respectful, understanding, and loving sex. That’s what should be depicted in straight pornography. Until that day comes, though, women will like gay pornography. Heck, they might still like it afterward, simply because they like watching gorgeous men having sex.

The third reason it makes sense for women to like gay male pornography is that it lacks a storyline. This is curious and much less intuitive. In his blog Straightguise, openly gay clinical sexologist Joe Kort, PhD, cites an article by Elizabeth F. Stewart in In Family magazine called ‘Hot Man On Man Action (And the Lesbians Who Love Watching It)’. Kort agrees with Stewart that lesbians enjoy gay pornography for its raw nature and de-emphasis on background and storyline, but he adds that straight women may enjoy gay pornography for this reason, too. But women are supposed to like storylines, right? Wrong, according to Kort. Kort cites Stewart as saying in her article that ‘It is a myth that all women–lesbian or straight–want a storyline and emotional content in porn.’ He, too, mentions that women might enjoy gay male pornography because of the balance of power as well as the obviously real orgasm (often faked by women in straight pornography). Obviously it isn’t scientifically conclusive, but Kort’s suggestion that women like gay male pornography for its lack of a storyline, and for its mutual, egalitarian rawness, deserves a great deal of further exploration, because it totally defies the assumption that women are overwhelmingly sexless and emotional creatures. (But, then, a lot of the best gay male pornography is highly emotional and romantic, and many gay men will attest to this, citing some of the highest-quality specimens of film portraying men in love.)

But why do lesbians like gay male pornography? Because some of them do! This was surprising to me. It’s anecdotal, but I worked with a lesbian at a theatre in Vancouver, and when I asked her about this, she nodded, “Yes, it’s true.” We already know one reason, it seems: as Stewart noted, some lesbians like the rough, anonymous nature of gay male pornography. I can only speculate about the other reasons: so-called ‘lesbian’ pornography is fake, degrading rubbish made by straight men for straight men (it says a lot when lesbian pornography is so off-putting as to turn lesbians on to gay men poking each other’s anuses); lesbians may derive a cerebral pleasure watching men do each other instead of women; and you don’t have to be attracted to somebody’s sex to be attracted to what they’re doing and the way they’re doing it. This last point is important. You can be turned on by what other people do without being attracted to their biological sex per se. So, that is perfectly good reason for lesbians to like gay male pornography, especially when women are so poorly portrayed in the industry.

I should mention income disparities in pornography. Defenders of straight pornography will often argue that the industry isn’t unfair towards women, because the women, being the objects of desire, actually earn more money than men. But this doesn’t necessarily give women an economic advantage over men in the industry. For who is the producer and the director? Probably a man, and that man probably earns more than any of the female models. So even then men might have an economic advantage over women in the industry. Besides, the cost of pornography is not just economic–it is also social and psychological, given the image of women it peddles to the male masses. No wonder a lot of women choose gay over straight pornography.

One last point should be made: research doesn’t necessarily support the assumption that women are more monogamous or less libidinous than men. Self-surveys do not actually reveal how people feel, or what they actually do. The media tend innacurately to portray men as more promiscuous than women when in fact women reveal a similar level of sexual desire when interviewed privately and discreetly, as Rosalind Barnett and Caryl Rivers explain in Same Difference: How Gender Myths Are Hurting Our Relationships, Our Children, and Our Jobs (pp. 58-9). We get a more honest picture if we look at our closely-related simian cousins. While Darwin observed female chimpanzees’ sexual swellings, he failed to notice the “12-day period around a chimpanzee’s maximum tumescence, when she typically mates about one to four times an hour with thirteen or more partners”, according to Barnett and Rivers, quoting Sarah Blaffer Hrdy (p. 53). In fact, there might even be reason for women to be even more promiscuous than men, or at least for men to be more loyal to women than previously believed. As Barnett and Rivers note (pp. 61-3), human females don’t go into oestrus, so human males don’t know when the females are fertile. It could be two or three days out of the month, but he doesn’t know which days these are. Hence, to ensure he successfully spreads his genes, it makes sense for the male to have sex as often as possible with the same female, not with many other females, since he might be killed or injured by their mates. Barnett and Rivers explain this increasingly accepted paradigm even further in their book, which is very much worth reading. What we can say based on these observations is that women like sex, and sex with a lot of different men, a lot more than we might wish to believe given our predilection for safe and secure sex roles.

To summarise, a lot of women like gay pornography, because they’re sexually attracted to men (if they’re straight), gay pornography doesn’t exploit women, it lacks a storyline (which women don’t necessarily crave), and lesbians dislike the degrading, fake portrayal of women in straight pornography (while taking pleasure in the sex acts of people despite their gender). We ultimately get a picture of women’s true desires, which is extremely transgressive. Pornography has been bad for both men and women, but it could be good for both. The point is that women liking gay porn liberates both sexes. It lets men enjoy the role of the sexual giver for once, and women, the role of the sexual agent, for, in the end, a black-and-white power-division isn’t healthy–a balance is.





Are We Really “Born This Way”?

11 11 2011

I’m sick of Lady Gerber, but I have to write about her because of this song she wrote about being born with immutable sex characteristics. The danger is in how she implies that these characteristics are unchangeable.

Upon its release, Lady Gerber’s dance hit “Born This Way” instantly became a brazen vindication of homosexuality’s biological basis. The LGBTQ community revelled in the message that homosexuality was immutable and therefore deserved society’s approval. The problem, though, is that the song’s message is founded on the precepts of biological determinism, a philosophy which reinforces the social inequities that the LGBTQ community and other minorities are struggling to eliminate. In other words, the song’s message relies on a socially damaging cop-out about human nature. Perhaps what we need to do is take a fresh approach to gay and lesbian apologetics by critiquing biological determinism for the way in which it disenfranchises us, because it doesn’t necessarily liberate us.

Essentially, biological determinism states that people are born with certain immutable biological characteristics, and that these characteristics help explain the social inequities we see in society. By contrast, social determinism posits that the behaviour of the individual is determined by social mores and institutions. Since they are both forms of determinism, biological and social determinism are the opposite of free will, a philosophy which states that human beings ultimately possess agency and volition over their actions. Finally, compatibilism states that free will and determinism are not incompatible, and that both work together to influence the behaviour of the individual. And then there is epigenetics, which is relevant but lies outside the scope of this article.

One might think that, ostensibly, biological determinism would serve gays and lesbians, because it transfers responsibility for homosexual behaviour from the person to the person’s physiology, thereby exonerating that person of any claims of moral turpitude. According to this view, if homosexuality is biologically predetermined, gays and lesbians are not sinning against God, because they are blameless. A person’s same-sex affection is driven by the neurochemistry of his or her brain, and it is unfair to blame a person for neurobiological processes they cannot control, hence it is unfair to blame a person for his or her same-sex affection. In short, the idea is, “You can’t blame a person for something they can’t control.”

It seems like a triumphant final “hurrah” in defense of homosexuality, but is it really a good philosophy for human beings in general? Maybe not.

Using biological determinism as an excuse for our behaviour might inadvertently hamper efforts at achieving gender equity. The biological determinist model posits that boys are inherently more aggressive, lustful, and dominating than girls, and girls, more passive, emotional, and nurturing than boys, because of some genetically-influenced cocktail of hormones which shaped their brains in the womb. But is this philosophy scientifically sound, and does it serve boys and girls? As Cordelia Fine points out in her book Delusions of Gender: How Our Minds, Society, and Neurosexism Create Difference, testosterone does seem to determine which set of genitals a baby will develop, but it does not necessarily determine which toys children like to play with, let alone which types of careers they wish to pursue later in life. She also shows in the first section of the book that the scientific attempt to prove that girls are more empathetic than boys is implausible. Fine shows again and again that the “neuroscience” of hardwired sex differences use to justify gender inequity is methodologically flawed, misinterpreted, or simply nonexistent.

If we think about it, we can see the slippery slope of excuses which might be used if we embrace biologically determined sex inequity: for example, when a man rapes a woman, it isn’t really his fault, because he was being controlled by his testosterone levels. In effect, rapists get off the hook because “boys will be boys”, and girls like to please. In other words, men get to violate women because that is what it means to be a man, and women should just lie back and think of England. But biological impulse does not excuse rape, because rape hurts people. I know. Novel concept. If you’re impelled to rape, you deserve to be sequestered, medicated, and treated psychiatrically, not excused because of your testosterone levels. And if you continue to try to rape, a stable of women martial artists should be set on your ass to put you in your place, bitch.

But bio-determinism is dehumanizing for another important reason: empathy is something that defines us as human beings (or as mammals at least), and we need as much of it as we can get, but bio-determinism posits that boys are inherently less empathetic than girls, so, essentially, what it is suggesting is that half of the human race should be crueller than the other half. This is absurd if our goal is to encourage the greatest degree of empathy possible in everybody, male or female. If empathy is so valuable, why are we making exceptions for it? That’s just schizophrenic–it’s shooting ourselves in the foot. Does the LGBTQ community really want to endorse such ridiculously irrational self-limitation? I hope not.

Bio-determinism could even be used to justify racism. As bio-determinists, we might argue that black people are inherently more violent than white people in order to explain the disproportionately high number of black people in American prisons. We might also invoke bio-determinism to explain the higher mortality rate of black people, and why they need this-or-that medicine (the commercialisation of race for the purpose of lining the pockets of drug companies). This racialisation of social ills is roundly criticised by Dorothy Parker in her book Fatal Invention: How Science, Politics, and Big Business Re-Create Race in the Twenty-First Century. When we embrace bio-deterministic explanations for racial inequity in health and crime rates, we are automatically enabling such inequity to persist. Clearly, promoting the assumption that ill-health and violent tendencies are in the nature of dark-skinned people is detrimental to both dark-skinned and light-skinned people, so we should stop making excuses and figure out the larger reasons why dark-skinned people tend to crowd our prisons and hospitals. For this reason, the LGBTQ community might wish to be cautious about using bio-determinism as an explanation for behaviour.

Ironically, the “Born This Way” maxim might not just hurt women and racial minorities—it might actually end up hurting the LGBTQ community itself. Does it really matter whether or not something is natural? By using biological innateness to justify their desires, gays and lesbians are simply giving power to the oppressor, because they are sort of implying that they “can’t help doing something that might indeed actually be wrong”, as if it’s some uncontrollable disease. In other words, they’re suggesting, homosexuality isn’t OK because it makes somebody happy; it is OK simply because it can’t be helped. It’s kind of like saying that freckles are OK because they’re natural, not because they make somebody happy. Of course freckles aren’t OK just because they’re natural; they’re OK because they make somebody happy.  Similarly, homosexuality isn’t OK just because it’s natural; it is OK because it makes somebody happy.

What is taking place here is an “appeal to nature” fallacy, which states that a thing is good because it is natural, and bad because it is unnatural. But a thing is not good because it is natural, or bad because it is unnatural; it is good because it creates pleasure and happiness, and bad because it prevents pleasure and happiness. Clearly, rape and murder are part of human nature, but nobody in their right mind says that these things are good. Conversely, aeroplanes are unnatural, but nobody goes around protesting against aeroplanes because they’re bad. So, what gays and lesbians should be doing is saying, “Even if homosexuality weren’t natural, that doesn’t make it wrong. It is right because it makes people happy. It is also your choice to be a Christian, and that’s a man-made decision, but I don’t discriminate against you because of that.” Thus, to deny power to the oppressor, the LGBTQ community should focus on critiquing the appeal to nature fallacy, not affirming it.

As we can see, Lady Gerber’s widely adored anthem ostensibly vindicates same-sex desire, but in many ways it actually reinforces damaging social inequities for women and racial minorities, as well as LGBTQ people themselves. It hurts almost everyone. Certainly, biology plays a part in who we are as human beings, but it does not necessarily define who we are in a distinct linear fashion from womb to adulthood. Absolute biological determinism, like social determinism, seems a little implausible, so perhaps we should consider paying more heed to compatibilism–the philosophy that allows for a complex interaction between the mind, the body, and society. We might even argue that we have more free will, more agency and autonomy, than we give ourselves credit for. Maybe we weren’t strictly “born this way” after all, and maybe there’s a bigger “socio-biological” picture to why we do what we do, but that doesn’t make homosexuality wrong any more than it makes, say, Christianity wrong. Maybe what we should be doing is defending minority sexual identities for their own sake, not for their basis in biology.

Of course, at the end of the day, it just so happens that there is a mounting heap of evidence defending at least the partial innateness of homosexuality, but, alas, it is exceedingly difficult to teach a religious fundamentalist new tricks, isn’t it?

Source:

The Muck of Ages





8 Reasons Why Homophobia Makes No Sense

26 08 2011

I’m usually pretty hard on gay men, because I think they tend to be a little bit vain and self-conceited. It’s one of those cases where minority members exploit their position by bemoaning their fate and eliciting pity through loud, obnoxious mirror-gazing antics. I even get a wee bit Ann Coulter-ish towards the gays sometimes, and that’s very hard for me to do. So you like dick? So what? The world doesn’t revolve around you and your crying penis. For these gays (for certainly not all gays are like this), everything is reducible to their own problems, which they constantly brood over in a desperate attempt at self-validation.

That said, gay people are still discriminated against in the United States and are bumping up against a particularly scary group of right-wing Christian dominionists campaigning for the presidency. Even though some gays act like whiney little bitches, none of them deserves to be denied their deceased partner’s Social Security benefits, equal treatment under the IRS tax code, or equal spousal immigration rights, among the many other federal protections they do not receive because they are attracted to members of the same sex.

For this reason, I would like to provide a comprehensive refutation of eight common arguments launched against homosexuality. These arguments, which I shall attempt to destroy one-by-one, can be summarized as follows: homosexual marriage goes against tradition; homosexuality is a choice; homosexuality is condemned in the Bible; homosexuality is unnatural; homosexuals cannot procreate; all men can marry women, and all women can marry men; if gays can marry, what’s next?; and what shall I tell my children?

1) “Marriage should be between a man and a woman, because it has always been this way.”

This fallacy is called an argumentum ad antiquitatem, or an appeal to tradition. It states that a thing is good because it is traditional, and bad because it is novel. But a thing is not necessarily good because it is traditional; it is good because it makes sense. At one time black people couldn’t marry white people in the United States, but this wasn’t right just because it was traditional. The law didn’t make sense, so we changed it to allow interracial couples (such as the current U.S. president’s parents) to marry and be happy together. Similarly, homosexuals cannot marry each other in most places, but this isn’t right just because it is traditional. The law does not work for homosexuals, so we should change it to allow same-sex couples to marry and be happy together. So, no, just because marriage has traditionally been a union of one man and one woman does not mean that it should be.

2) “Homosexuality is a choice.”

Usually you’ll argue, “The gay rights activists say that there’s a gay gene”. This is a big, fat straw man argument. Nobody with the faintest understanding of biology is arguing that there is a gay gene. What they are arguing is that there is no single gene for any sexual orientation. Rather, all sexual orientations are determined by a complex interaction of polygenic traits, with no single gene acting as the “signal” for whether you like fannies, pee-pees, or both. At the same time, I will concede that sexual orientation might have some environmental cause, because I am not a biological determinist, but, then, this would apply to heterosexuality too, right? So, no, you can’t say that homosexuality is a choice any more than you can say that heterosexuality is a choice.

3) “Homosexuality is condemned in the Bible.”

So what? The Bible is full of horribly offensive things. The Bible says you can sell your daughter into slavery to pay off a debt (Exodus 21:7). It also says you can execute people who cheat on their partners (Leviticus 20:10). But you wouldn’t do these things, would you? No, you wouldn’t, because these things are barbaric, tyrannical, and entirely incommensurate with the “crime” committed. Why, then, should you believe that homosexuals should be executed (Leviticus 18:22, 20:13)? “That was the old covenant”, you will say, but the new covenant required a human sacrifice in the form of Jesus Christ the avatar, so some form of blood-sacrifice and recompense is required to propitiate God. That’s just ruthless and bloodthirsty. And, besides, it still implies that dues need to be paid for the sin of homosexuality. And in the meantime, two adult women or men could be having the most loving, fulfilling consensual sex imaginable. Why, then, should we abide by such sanguinary, blood-soaked scriptures?

4) “Homosexuality is unnatural.”

This fallacy is an appeal to nature. It states that a thing is right just because it is natural, and a thing is wrong just because it is unnatural. But a thing is not right just because it is natural, and a thing is not wrong just because it is unnatural. Clearly, rape and murder are a part of human nature, but we don’t say that these things are right, because they harm people; similarly, aeroplanes are unnatural, but nobody goes around protesting against aeroplanes, because they are helpful to us. Besides, a great deal of evidence suggests that, in large part, homosexuality is natural. We see it everywhere in nature. Penguins do it in the zoo, lions do it on the savanna, and Ellen Degeneres does it with Portia de Rossi in the bedroom of their Beverly Hills flat while their dogs and cats watch. Oh, and bonobos practice lesbianism as a way to cement social bonds. Human beings have practised homosexuality all throughout history, all around the world, in almost every culture. On top of that, do you know how many species of animals are hermaphroditic or transsexual? The permutations are mindboggling. Just watch one of Isabella Rossellini’s strangely droll and artistic Green Porno or Seduce Me short documentaries about mating habits in nature. How can it all be heterosexual?

5) “Homosexuals  do not procreate.”

True. Homosexuals do not procreate. Neither do sterile couples. Or post-menopausal women. Or hysterectomised women. Or couples who simply choose not to have children. Seriously? You don’t think that any of these people should have sex just because they don’t make babies? That’s just ridiculous. You may as well pass a law which states that couples must procreate within a certain number of years following their marriage or else their marriage will be annulled—and they will be banned from having any kind of sex afterward. Sounds fascist to me. Obviously people don’t just have sex to make babies; they also have sex for pleasure. Having sex for pleasure can help forge vital social bonds and nurture social stability. It also creates personal happiness, which has a positive trickle-down effect on the larger community. In a world verging on 7 billion in population, homosexuals have sex for love and pleasure, not to make more people, thus they play a vital role in creating social and demographic stability. So, no, homosexuality is not wrong just because it does not result in babies.

6) “All men can marry women, and all women can marry men. Therefore there is no inequality.”

This argument is a sophistry—it deliberately misses the point by setting up a straw man. The point is not whether all people are allowed to marry members of the opposite sex; the point is whether all people are allowed to marry members of the sex that they are attracted to. The injustice is in the fact that women cannot marry other women and men cannot marry other men, while women can marry men, and men can marry women. This means that gay people cannot marry the people they are attracted to, but straight people can marry the people they are attracted to. Thus, all people cannot marry the person they are attracted to. That is where the inequality lies. Obviously, the whole point of marriage equality is the right to marry a member of the sex you are attracted to, not a member of the sex you are not attracted to. So, no, it isn’t clever or valid to say that all men can marry women, and all women can marry men.

7) “If we legalise gay marriage, what’s next?”

This is the classic slippery slope argument. It makes me want to ask, well, if we legalise miscegenation, what’s next? Mulatto offspring? Sex with donkeys? Barack Obama? They were singing the same tune, I’m sure, in the United States back in 1967 with the ruling Loving v. Virginia, which legalised interracial marriage. Back then, too, I could have asked, what’s next? child molestation? Seriously, if you think that letting gays marry will lead to people having sex with children and donkeys, you haven’t heard of a little thing called adult consent. And if you compare sex between consenting adults with sexual abuse, there is seriously something broken inside your head. The requirement for morally sound sex is adult human consent. Period. Therefore gay sex between consenting adults is morally sound, while sex with children and donkeys is not. (Animals can’t really consent, can they?)  So, no, none of that nasty, scary donkey sex stuff will happen, dears, because it isn’t between consenting human adults. So just relax.

8 ) “What will I tell my children?”

Tell your children that Pam and Sally, the two ladies who have lived in the mysterious house across the street since before your own family existed, live together because they love each other and want to spend the rest of their lives together, in peace and happiness. That is what they want. And that is what you should tell your children. I know—isn’t it so simple?

And those are the eight reasons why homophobia doesn’t make any sense, and why the U.S. federal ban on gay marriage should be repealed. I hope I expressed my points in the most trenchant prose possible. The federal ban on gay marriage destabilises loving unions, families, and children. If one truly cared about marriage and family, one would want to maximise the potential for lovingly committed adults to raise children in healthy, loving environments which nurture dignity, cooperation, and social cohesion. The current U.S. federal law falls short of this goal, but for some reason I have an inkling that this will change very soon, and when it does, it will be as a much-welcome torrent bursting forth over a dam on to a long-parched field, tended naively by the very people who built the dam in the first place.





The “Straight-Acting” Sham

18 02 2011

In my last post, I discussed gender dimorphism and challenged the biological determinist notion that we are and should be slaves to our biology. I explained how this position is highly questionable, biased, and potentially destructive—for both women and men. As it turns out, attachment to gender roles is not limited to heterosexual people, but includes homosexuals as well. This is rather ironic, because one would think that if anybody were cynical about gender roles, it would be gay people.

In contemporary gay society, there is a subset of lesbians who concern themselves with being feminine, and gay men who concern themselves with being masculine. For these lesbians, femininity equates with heterosexuality; for these gay men, masculinity equates with heterosexuality. Because I have been more immersed in the milieu of gay male society, I will focus on gay men who try to be masculine. Some gay men seek to emulate straight men because they believe that conventional heterosexual manhood embodies masculinity. There are three problems I have with this attitude: 1) it is sexist, 2) it is heterosexist, and 3) it is hypocritical and just plain illogical.

With regard to the first of these, straight-acting is sexist because it presupposes that men, but not women, are supposed to embody traditionally masculine traits. For instance, straight-actors assume that real men are supposed to be strong, aggressive, emotionally distant, and physically active. They are supposed to like action films, working on cars, baggy jeans and t-shirts, and playing rough contact sports, because these are “manly” things, in contrast with “womanly” things; they are not supposed to like romantic comedies, talking problems out, or wearing make-up and dresses, and they are not supposed to have effeminate mannerisms.  (And don’t talk to me about neurobiological differences and all of that crap–I dealt with that in my last blog entry.) But these stereotypes simply re-inforce the stupid sex roles that create so much pain, misery, heart-ache, and suffering for people. Being gay defies gender norms, so, if anybody should be critical of gender norms, it is gay people. It is disappointing, then, that some gay men challenge gender norms when they want to have anal sex, but preserve them when a man wants to wear make-up or a dress. All of a sudden, it’s perfectly manly to have butt-sex in a hotel room, but not to walk down the street carrying a Chanel handbag. How two-faced and arbitrary.

(This reminds me of the furore that has arisen over the fact that the San Francisco Department of Health has begun distributing female condoms to gay and bisexual men. Horror of horrors! How dare they imply that we are FEMALE! Um, hello? Female condoms go in HOLES. An anus is a HOLE. Therefore, it is perfectly logical for a gay man who receives the penis in his HOLE to use a female condom. If you don’t think a man receiving a penis in his anus during butt-sex is effeminate, you have no reason to think that such a man wearing a female condom is effeminate. And, besides, if it is effeminate, so what? He’s an effeminate man. Get over it.)

But I digress. Let us move on. Straight-acting is also heterosexist. The evidence is in the word straight-acting itself. Straight-acting implies that to be a real man, one must be a straight man, or a man who has sex with women. But monks don’t have sex with women, and we don’t say that they are not real men. Nor have male virgins ever had sex with a woman, but we don’t say that they are not real men. And some men are impotent, but we don’t say that they are not real men, either. “Ah, but they aren’t real men”, you might say, “because they don’t have sex with women”. But this would mean that a man is never a real man when his penis is not inside a woman’s vagina. That’s just ridiculous. All men are born with XY chromosomes, penises and testicles, and sperm. This includes gay men. Therefore gay men are men too. You don’t have to stick your penis into a woman’s vagina to be a man. Besides, the notion that a real man has sex with women is kind of degrading to women, because, for me, it strongly connotes sexual conquest of women, and that is just dehumanizing. Women are not holes for you to grind your penis in like a pencil sharpener. The actual hole itself is attached to a human being with her own thoughts and feelings.

Then there is the fact that straight-acting is hypocritical. Don’t worry. I’m not engaging in a tu quoque fallacy–I’m not attacking the person’s failure to practise what they preach rather than what they preach (I’ve already disproved what they preach in the last two paragraphs)–I’m merely trying to show that they are incoherent and inconsistent. And that should count for something. Consider Matt Hinsley, the 22 year-old college student who recently attended America’s annual CPAC (Conservative Political Action Conference) with the conservative gay group GOproud. According to Metro Weekly‘s Ebone Bell, Hinsley—a gay man—said,

“I don’t really like gay people that much. Gay people frustrate me, the stereotypical gay people, it frustrates me…someone who puts on a total act. I understand that some guys are feminine, which is fine. But some guys, at some point, are normal, straight-acting, whatever and the next minute they’re jumping up and down. It just frustrates me. The whole conservative thing is just be yourself, be an individual and just don’t be someone you’re not. If someone does or does not accept you, that’s fine but don’t change who you are to look different to others.”

Holy shit! It’s almost like when black people call each other nigger. Here is my main contention with regard to hypocrisy (I address Hinsley and his sort directly): you say that people should not act like somebody they are not, then you criticise  gay people who act effeminate, but not gay people who act straight. Yet both act like somebody they are not. Well, that isn’t fair. You can’t criticise drag queens without criticising straight-acting jocks, too, because both are acting like somebody they are not. Besides, many drag queens are in their true form when they are in drag, but a straight-actor is still painfully awkward and affected when in his jock-drag. Ugh. Furthermore, being effeminate is not incompatible with being gay, but being straight logically is (straight ≠ gay), so, if anything, straight-acting is more treacherous to one’s own homosexual identity than effeminacy. I think I’ve proved my point. It doesn’t make sense to slander gays for being gay.

Let’s sum up. Straight-acting doesn’t make sense, because it suggests that real men are traditionally masculine, that real men fuck women and not men (which is funny since straight-actors fuck men, and not women), and that drag queens put on an act, but not men who act straight. In essence, straight-acting is artificial, narcissistic, sexist, incoherent, sycophantic, opportunistic, exploitative, unfair, sophistic, and illogical. It cannot be defended. It is, quite honestly, the signature of a chap whose intellect is able enough to commute him from the high-school football quarterback position to the timid chair in the corner of the local community college philosophy course. Where he will fail.





Boys Will Be Biological Determinists

7 02 2011

What do you think of this picture of Amanda Lepore? No, it isn’t a Björk album cover.

Lepore, a nightlife hostess, model, entertainer, and male-to-female transgendered woman from New Jersey, is clearly a hyperfeminine contrivance, and we could chat till the cows come home about what sort of example she sets. Some gender theorists will argue, “She only re-inforces a stereotypically feminine paradigm for women”, while other gender theorists will argue, “She does not: she transfers that expectation from women on to men”. Personally, I hardly think that she is foisting some expectation on to the average woman to be like her. Seriously? If anything, she is saying that men can be that way, too, or, simply, she is being who she wants to be, as an individual. At any rate, we must agree that her highly ceremonial physical appearance testifies to the fact that the body is a thing to be manipulated for present-day needs and desires, and not an ancestral legacy to be embalmed.

Some people–I daresay men especially–show a profound anxiety over changing things one is born with. They don’t want women to be women, and they certainly don’t want men to be women. I don’t just mean cutting off penises or getting breast implants; I mean things like hormones, hypothalamuses, amygdalae, libido, and fight-or-flight instincts. For these people, we not only are slaves to our natural machinery, but we should be. And yet, as it happens, our natural machinery also includes a capacity for self-awareness and adaptation, a drive to meet our current needs and desires. So why should we worship biological impulses which echo ancestral traits, but not those which encourage innovation?

Let us make the following proposition:

Evolution consists in the natural selection of random genetic mutations which best accommodate the novel demands of the present-day environment.

Well, if this is so, then we should be adapting to our modern-day environment, not clinging to the ancestral one. “But this requires selection of a mate with the most desirable genetic mutations”, say determinists, “and we cannot control that impulse. It is instinctive”.

I don’t buy that argument.

First, it is irrelevant whether or not one can control such an instinct anyway, because instinct itself is adaptive. That is, instinct does the work of adapting for us. For instance, if fear of insects developed as a result of some ancestral awareness of potentially lethal insect venom, then this fear-instinct didn’t exist at an earlier date, because the object of fear was not yet present to merit it. Well, this obviously means that the instinct had to have developed. So pre-existing instincts are eclipsed by newer, more relevant ones which meet novel demands, and this is just one reason why we need not cling to tradition. Determinists often argue that conscious resistance to instinct is maladaptive, but what is really maladaptive? Clinging to an obsolescent instinct which causes undue suffering, or responding to the demands of a new one? I wager the former. Anything less would be counter-evolutionary.

Second, I’m not so sure we can’t help who we choose to mate with. As explained above, we humans have a capacity for self-awareness. The fact that I am discussing it objectively with you right now testifies to that fact. Being aware of our own condition, we are aware of those choices which most suit our present-day needs. The determinist will argue, “women instinctively choose stronger men over weaker ones, because, evolutionarily, stronger men can better defend them against wild animals”. I will agree that there is nothing sexier than a big, dumb, beefy male with a dark beard, but we know that there are some women who choose a scrawnier mate over a brawnier one. But this doesn’t make them “maladaptive” or “perverse”. Men evolved to become physically stronger than women so that they could protect pregnant women from wild animals, but some women consciously realize this is no longer necessary. In one recent newspaper article I read, a man and woman were hiking in the Alaska Range when a grizzly bear appeared out of the brush and charged the woman. The man responded not by wrestling the bear to the ground, but by pulling out a gun and shooting it–something the woman could have done if she had had the gun. In such cases, male strength is irrelevant, and, realizing this, women need not seek it out. Because they are conscious of what they need and desire.

And then we get into the testosterone argument. Lordy. This has been a highly popular credo for aeons, it seems–Gloria Steinem is still trying to dispel its glamour–yet it is fundamentally flawed in terms of ethical reasoning. In its basic form, the credo states, “Men are more aggressive because of testosterone, less emotional because of the way their limbic system operates, and more libidinous because of the hypothalamus”. So, what, so what, and so what? I don’t care, I don’t care, and I don’t care. Black people are more susceptible to high cholesterol levels than white people, but that doesn’t mean they should be, and Native Americans are more susceptible to alcoholism than white people, but that doesn’t mean they should be. In addition, white people are more susceptible to skin cancer than black people because they have less melanin in their skin, but that doesn’t mean they should be–we give them skin-block so that they can live in tropical climates, because they should be able to have that experience. Why, then, should we believe that it is “natural” for males to be more sexual than females? Because of some outdated need for polygyny? Ask yourself. Is that really fair? We already know that more intelligent men are more monogamous than less intelligent men, and that both general intelligence and male monogamy are evolutionary innovations. And why should males be more aggressive than females if everybody should be as kind and as nurturing toward one another as humanly possible? After all, if it is good to be kind, why should we deny kindness where possible? To say that a man sitting at home alone with his baby shouldn’t cuddle it as much as its mother just doesn’t make any fucking sense. It’s inane and full of empty, mindless automation. And if there is some neuro-biological impediment to the realization of this vision, there is a simple solution: medicine.

People think things are good if they are natural, and bad if they are unnatural. This position is called an “appeal to nature” fallacy. What makes this position fallacious is that a thing is not necessarily good because it is natural, or bad because it is unnatural. So what if male aggression is natural? Rape and murder are natural too, but that doesn’t make them right. In fact, most rapes and murders are commited by males, but we wouldn’t say, “rape and murder are manly things”. That’s just retarded and idiotic. Similarly, airplanes are unnatural, but nobody goes around saying that they’re bad. So, no, “natural” does not equate with “good”, and “unnatural” does not equate with “bad”. Therefore, the argument that male aggression is good because it is natural is entirely vacuous.

A very brilliant friend of mine, Christine (whose culinary blog Angrycherry.com, by the way, is an unparalleled source of sumptuous, gorgeously-crafted home-spun recipes), recently recommended a book to me called Delusions of Gender: How our Minds, Society, and Neurosexism Create Difference, by Cordelia Fine. (Apparently there’s a new, much more fastidiously laid-out edition entitled Delusions of Gender: the Real Science behind Sex Differences.) The book’s thesis is that sex differences in the brain are not as fixed, black-and-white, or hardwired as the popular media would lead us to believe, and that our loyalty to sex difference may actually causes suffering. I don’t have a problem with sex differences per se, but I do have a problem with the preservation or justification of such differences in that they cause pain, injury, misery, suffering, torment, isolation, or depression. The book is quite stunning according to most reviews: it is incredibly rigorously scholastic, yet fun and easy to read. Thus, I look forward to reading this book, and I recommend it to anybody interested in the subject.

The point I am making in this prolix blog entry is that we need to start using the most of our brains. We need to start thinking for ourselves. No more of this, “Aw, I can’t help it. It’s instinct. I’m a boy” crap. Bullshit. People say that kind of thing as an excuse to be a dick–and they get away with it. They do have control over how they behave, so they need to stop using biological determinism to explain away crimes such as rape, assault, murder, and all the other horrible things they do to ruin people’s lives. Isn’t it all as simple as that? Do unto others as you would have done unto you? Why should it make a difference, then, if your ancestors didn’t care for babies because they had penises?








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