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Are People Really Petty Enough to Boycott 'Doctor Who' Because of Jodie Whittaker's Casting? | Futurism
Answer is no. lol. -- media and SJWs acting like there's some legit backlash when there isn't. The first few pages of searching show petitions with barely any or zero signatures. Random tweets or twitter accounts with almost no activity. Reddit topics with only a few dozen negative comments at most. How is this anything but what any other minor backlash that is par for the course for any change?
SJWs  patterns_victimhood  bullshit 
march 2019 by skinnymuch
Doctor Who fanatics in meltdown after BBC reveals new female Time Lord | London Evening Standard
media and SJWs acting like there's some legit backlash when there isn't. The first few pages of searching show petitions with barely any or zero signatures. Random tweets or twitter accounts with almost no activity. Reddit topics with only a few dozen negative comments at most. How is this anything but what any other minor backlash that is par for the course for any change?
bullshit  patterns_victimhood  SJWs 
march 2019 by skinnymuch
The Holocaust as ‘white on white crime’ and other signs of intellectual decay - The Washington Post
7. Those times antiblack and antisemitic incidents occurred simultaneously, and then the uproar followed but the antisemitism was essentially ignored by the campus at large. And if I brought that up I was told “dont derail the real issue here.”
8. That time a Jewish girl walked into her dorm room to find glass shattered all over her bed and floor because someone decided to throw a rock through her window, where she had hung an Israeli flag.
antisemitism  usa  SJWs  regressive_left 
march 2019 by paniedejmirade
Why are so many teenage girls appearing in gender clinics? - Trans parenting
Lisa Littman, an assistant professor of behavioural and social sciences at Brown University, was curious about what was causing these changes. She had come across reports from parents on online forums describing a new pattern of behaviour: adolescents without a history of childhood gender dysphoria were announcing they were transgender after a period of immersing themselves in niche websites or after similar announcements from friends. Her study suggests that these children may be grappling with what she calls “rapid-onset gender dysphoria”.
For the study, Dr Littman recruited 256 parents of children whose symptoms of gender dysphoria suddenly appeared for the first time in adolescence. These parents—Ms Miller among them—took part anonymously in an online, 90-question survey. Dr Littman’s findings suggest that a process of “social and peer contagion” may play a role. According to the parents surveyed, 87% of children came out as transgender after spending more time online, after “cluster outbreaks” of gender dysphoria in friend groups, or both. (In a third of the friendship groups, half or more of the individuals came out as transgender; by contrast, just 0.7% of Americans aged between 18 and 24 are transgender.) Most children who came out became more popular as a result. Rachel, Ms Miller’s daughter, says that when she told her friends, all of whom she had met online, they congratulated her: “It was, like, welcome home.”
Dr Littman thinks that some adolescents may embrace the idea that they are transgender as a way of coping with symptoms of a different, underlying issue. Almost two-thirds of the children had one or more diagnoses of a psychiatric or developmental disorder preceding the onset of gender dysphoria; nearly half had self-harmed or experienced some trauma. This is consistent with other studies of gender dysphoria when it sets in during puberty. Some people distract themselves from emotional pain by drinking, taking drugs, cutting or starving themselves. Dr Littman suggests that, for some, gender dysphoria may also be in this category.
The study has attracted heavy criticism. Some is reasonable. Though it is a solid first attempt to describe a recently observed phenomenon, it is qualitative rather than quantitative, and relies solely on interviews with parents, not children. Dr Littman posted links to her survey on three websites where parents and clinicians had described the abrupt appearance of adolescent gender dysphoria: 4thWaveNow, Transgender Trend and youthtranscriticalprofessionals. Referring to these sites as “anti-trans”, Diane Ehrensaft, the director of mental health at a gender clinic in San Francisco, has written that “this would be like recruiting from Klan or alt-right sites to demonstrate that blacks really are an inferior race”. Dr Littman replies that 88% of the parents in her study said transgender people deserve the same rights as others, which is in line with national opinion. Similar methodology is frequently used in social research, particularly into children.
The reaction to publication of the study has gone beyond what might be expected in a regular academic dispute. Brown removed from its website a press release advertising her research, noting that PLOS ONE, the journal in which the study was published, was seeking “further expert assessment”. In a later statement, the university said: “There is an added obligation for vigilance in research design and analysis any time there are implications for the health of the communities at the centre of research and study.” Parents and academics have in turn attacked Brown for caving to pressure from trans activists.
Squashing research risks injuring the health of an unknown number of troubled adolescent girls. Rachel, now 21, believes she latched on to a trans identity as a way of coping with on-off depression and being sexually abused as a child. After receiving therapy, her gender dysphoria disappeared. Had her mother affirmed her gender identity as a 16-year-old, as several gender therapists urged, Rachel would have embarked on a medical transition that she turned out not to want after all.
transsexuals  SJWs  gender-dysphoria 
january 2019 by thegrandnarrative
When respect for diversity is taken to crazy extremes - Open Ideas
EVERY year the Costume Institute of the Metropolitan Museum of Art hosts a gala. A single ticket costs $30,000. New York’s A-listers and wannabes deck themselves in overwrought garments designed for the party’s theme. Three years ago “China: Through the Looking Glass” inspired dresses with dragons (pictured), hair held in place with chopsticks and, from a few sartorially confused celebrities, kimonos.

The attire prompted an outcry over “cultural appropriation”—an elastic, ill-defined gripe. No such furore arose over the outfits at this year’s gala, “Heavenly Bodies: Fashion and the Catholic Imagination”, even though they included a stilettoed and sequinned pope, Jesus Christ in a gold tiara, and a spectacularly winged angel. Why not?

It is not as though the concept of cultural appropriation has fallen out of use. Gonzaga University issued a firmly worded statement warning “non-Mexican individuals” against celebrating Cinco de Mayo; the campus multicultural centre published a minatory infographic ordering, “Don’t you dare try on that ‘sombrero’.” About a week earlier an 18-year-old white student in Utah received hundreds of hostile comments after she wore a Chinese-inspired dress to her school prom.

The accusation is great at stirring up Twitter outrage. But what is cultural appropriation?

There is no agreed definition. Generally speaking, it’s the idea that a “dominant culture” wearing or using things from a “minority culture”—say, white American college kids in Brazilian bombachas or baggy trousers—is inherently disrespectful because the objects are taken out of their native context.

It’s not a completely new idea. More than two centuries ago it was popular for upper-class British and French to have their portraits painted dressed as Turkish sultans, which the historian Edward Said called “orientalism”. More recently some black Americans griped when Elvis Presley filched classic rhythm-and-blues riffs and sold them back to white, mainstream society.

Yet today the idea has expanded to new extremes—and obstructs free expression. In American colleges and universities, a vocal minority of students are pushing for official policies banning the practice—by, for example, disciplining students who wear Halloween costumes deemed inappropriate.

The threat here is quite overt. Offence is inherently subjective; university bureaucrats should not punish one student simply because her clothes hurt the feelings of another. Beyond the threat of punishment lies the threat of social stigma—that students, fearful of being accused, will censor themselves or feel themselves censored.

Had the Met gala opted for an Islamic theme (say, “Arabian Nights: Magic and Islam”), accusations of appropriation would have surely followed. This year Jared Leto, an actor, dressed as Jesus; had he dressed as Muhammad, even if in a plain and historically accurate thobe and turban, he would provoke all manner of disgust and denunciation. One can conjure any number of nightmare scenarios for galas themed around Judaism, blackness or, say, Aztecs—none of whom remain alive to be offended—no matter how sartorially sensitive the dresses.

That is because cultural appropriation is less about cultural disrespect or intolerance—for which much clearer terminology already exists—than about reinforcing the oppressor-oppressed binary through which social-justice advocates see the world. Because Christians and whites are groups deemed to have power, all manner of borrowing or parody is intolerable. And the inverse gets a free pass: nobody is upset when Asians wear European clothes, for instance.

The remedy for the selective application of the cultural appropriation label is not its expansion—as this would sweep in all manner of innocuous social interactions—but its retirement. The phrase stigmatises the beneficial cultural exchanges that happen in art, music, dance, cooking and language. The very idea is self-defeating. To declare black culture off-limits to non-blacks, for example, is to segregate it.

The term also fundamentally misunderstands the process by which all cultures form and progress: through creolisation and intermixing. To appropriate the words of John Donne, no culture is an island entirely of itself.
cultural-appropriation  SJWs 
january 2019 by thegrandnarrative
Antifa in Portland -- Whose Streets, Indeed? | National Review
He says as much, at higher volume than probably is really necessary — and the weaselly little munchkin blackshirts who had just a second before insisted that all cops are bastards! and boasted of their control of the streets turn immediately to the police for help. And the police, damn their eyes, help: They evict an actual peaceable protester, if a loud one, from the public square — in order to make room for mask-wearing, law-breaking, little-old-lady-assaulting hooligans.
SJWs 
december 2018 by astrogirl
Q: A Single Term That Includes All Sexual Minorities - The Atlantic
None of this would matter much if today were, say, 2015, when identity politics seemed like a low-cost enterprise. Now, however, we see its price. So long as the libertarian right and the progressive left fail to speak to the country’s yearning for a transcendent identity, and majorities feel they are being ignored or disfavored, someone is bound to fill the resulting political vacuum. Political analysts and researchers find that resentment of political correctness and identitarian excess drove a lot of voters, including a lot of nonbigoted voters, toward Trump’s toxic version of national identity. When Steve Bannon, one of the Trump movement’s leading strategists, said, “If the left is focused on race and identity, and we go with economic nationalism, we can crush the Democrats,” he knew what he was talking about.
LGBTQ  label-making  labels  gatekeepers  SJWs 
december 2018 by thegrandnarrative
My Affair With the Intellectual Dark Web – Great Escape – Medium
Words like “mansplaining” and “gaslighting” were suddenly in heavy rotation, often invoked with such elasticity as to render them nearly meaningless. Similarly, the term “woke,” which originated in black activism, was being now used to draw a bright line between those on the right side of things and those on the wrong side of things. The parlance of wokeness was being used online so frequently that it began to strike me as disingenuous, even a little desperate. After all, these weren’t just meme-crazed youngsters flouting their newly minted critical studies degrees. Many were in their forties and fifties, posting photos from their kids’ middle school graduations along with rage-filled jeremiads about toxic masculinity. One minute they were asking for recommendations for gastroenterologists in their area. The next, they were adopting the vocabulary of Tumblr, typing things like I.Just.Cant.With.This., and This is some fucked, patriarchal bullshit, amiright?

Granted, I was primed to be maximally annoyed, since, after decades of paying little attention to the interests of the generations that followed my own, I was suddenly consumed by the political activism of a very vocal minority of younger people, mostly millennials. The values of this minority were more or less in sync with my own. Still, there was something about the tone in which they espoused them, their very inflection, that made me feel like I was simultaneously being sent to my room by my mother and banned from a lunch table by the mean girls.

To my ears, every utterance was a scold, every reaction an eye roll, every policy idea (no matter how impractical) shot through with disgusted disbelief that no one had thought of it before. “Problematic,” that all-purpose recrimination for any person, place, or thing deemed insufficiently inclusive of all people, places, and things, was more weapon than word. Another operative word was “exhausted.” So intractable and unreasonable were their opponents that it was exhausting to have to keep repeating themselves. So persecuted were those whose identities veered outside the margins of white, heteronormative capitalist society that daily life itself amounted to a series of “violences” in which they were forced to “explain their humanity.” My very smart friends seemed to be lapping it up.
SJWs  media  intellectualism  identity-politics 
september 2018 by thegrandnarrative
Sarah Jeong, Harvard, and Strategic White-Bashing - The Atlantic
Think about what it takes to claw your way into America’s elite strata. Unless you were born into the upper-middle class, your surest route is to pursue an elite education. To do that, it pays to be exquisitely sensitive to the beliefs and prejudices of the people who hold the power to grant you access to the social and cultural capital you badly want. By setting the standards for what counts as praiseworthy, elite universities have a powerful effect on youthful go-getters. Their admissions decisions represent powerful “nudges” towards certain attitudes, beliefs, and behaviors, and I’ve known many first- and second-generation kids—I was one of them—who intuit this early on.

...So what if you’re an Asian American who has already made the cut? In that case, you might celebrate Harvard’s wisdom in judiciously balancing its student body, or warn that Harvard’s critics have a darker, more ominous agenda that can’t be trusted. This establishes you as an insider, who gets that Harvard is doing the right thing, while allowing you to distance yourself from less-enlightened, and less-elite, people of Asian origin: You’re all being duped by evil lower-whites who don’t grok racial justice.

And if you’re an Asian American aspiring to make the cut, even with the deck stacked against you, you might eschew complaining in favor of doing everything in your power to cultivate the personal qualities Harvard wants most, or at least to appear to have done so. One straightforward way to demonstrate that you are Harvard material might be to denounce Harvard as racist, provided you’re careful to do so in a way that flatters rather than offends those who run the university and are invested in its continued success. For example, you might reject the notion that affirmative action is the problem while arguing that Harvard shouldn’t endeavor to increase representation of rural and working-class whites, on the spurious grounds that all whites are privileged. That you’ll make these claims even though you yourself are hardly among the most downtrodden is immaterial: The important thing is to be interesting. What better way to demonstrate that you’re not a humdrum worker bee, afflicted with a lackluster personality, than to carefully and selectively express the right kind of righteous indignation?

I certainly don’t mean to single out Harvard. As the senior assistant director of admissions at Yale recently observed, “for those students who come to Yale, we expect them to be versed in issues of social justice. We encourage them to be vocal when they see an opportunity for change in our institution and in the world.” Picture yourself as an eager high schooler reading these words, and then jotting down notes. You absorb, assuming you hadn’t already, what it takes to make your way in contemporary elite America. And as you grow older, you lean into the rhetorical gambits that served you so well in the past. You might even build a worldview out of them.

...Or, alternatively, this sort of rhetoric can be less a tool of assimilation than a method of alleviating what I’ll call the burden of representativeness. If you are an outsider who finds yourself in an elite space, you may well feel an obligation to represent the people for whom you are serving as a stand-in—working-class people, or the members of disadvantaged minority groups. This could be true even, or perhaps particularly, if you are decidedly unrepresentative of the others in the group. Because you are present in elite spaces, your authenticity will often be called into question. So white-bashing becomes a form of assuaging internal and external doubts, affirming that despite ascending into the elite, you are not entirely of it.

Whatever their purposes, such statements don’t exist in the abstract. They’re addressed to specific audiences and serve particular ends. It’s when they travel beyond the audiences for which they were crafted that they backfire—the carefully calculated transgression now goes too far, the intended signal is no longer received. But despite the outrage they generate, they’re unlikely to disappear; in a variety of ways, they’re too useful to those who employ them to abandon.
Sarah-Jeong  SJWs  social-media  cultual-capital  identity-politics  elitism 
august 2018 by thegrandnarrative
The Unconscious Girds for War – The Orthosphere
I take it as evident that something deep in me has changed, and is now rehearsing war. I read lately that many men like me have recently suffered the same heave of paradigms. It’s an ugly thing. What’s interesting is that it feels … curiously healthy, as being correct, more truly fitted to things as they are. It feels like settling down into a better understanding of life, which is always something of a relief.
war  civilwar  leftists  SJWs 
august 2018 by astrogirl

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