Are you feminist or are you not? There is no middle ground

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We must all make up our minds. Every last one of us. We are, all of us, either one thing or the other: feminist, or not feminist. There is no middle ground. There are no shades of gray, no blurred lines, no fences to park your ass upon. Politics is interested in you!

You are either a feminist, or you are not a feminist. Isn’t that simple?

So, how might it translate into practice, to declare yourself either feminist or not feminist?

In practice, it means that you would take one second, at the very most, to voice your decision. If I were to inquire, “are you a feminist?”, you would respond either yes or no . . . . in a flash!

You ought not to vacillate. If you must pause and think about it, then you might as well call yourself a feminist until you finally get your head straight. The force which pulls you instinctively either toward or away from feminism ought to be so powerful that it operates instantaneously. It ought to be second nature.

Naturally, we’d rather you were not a feminist at all, but the important thing is to make your mind up. It is not nearly so bad to be a feminist as to be a fence-sitter. To be a fence-sitter is to be ignorant of political reality. Your “middle ground” between feminist and non-feminist is a melting iceberg, a transitory condition that will last only a while. It is an illusion, a state of existential dithering, and to occupy such a state is to be a morally two-headed creature with no stable identity — or if you will, no GPS coordinates on the political map.

The middle ground illusion emerges from the notion that there is a “good” feminism and a “bad” feminism which can be teased apart from each other. That notion is mistaken. The truth is that if you did separate the (ideologically) good from the (ideologically) bad in feminism, you would effectively dismantle feminism altogether and it would no longer operate.

You cannot effectively discard the bad stuff in feminism, and save aside the good stuff in its own heap, and still call that heap feminism. Any so-called feminism extracted by this method would be redundant and superfluous because it would already be covered in a separately existing category — such as, for example, “egalitarianism” or “liberal humanism.” The word feminism would serve no purpose any longer.

The “good” part of feminism is not feminism’s defining core. It is the insulation but not the wire. It is a fig leaf or cover story, while “bad feminism” is the real nitty-gritty. Any effort to direct attention away from the dark side of feminism amounts to passing the buck.

I would wrap it up tersely, thuswise: Whatever is is good about feminism is not original, and whatever is original is not good.

If you resort to the standard cop-out that “not all feminists are like that” (NAFALT), then you are practicing a slight variant of the same evasionary maneuver. You are trying to separate the “good” feminists from the “bad” feminists, but this fails for the same reason that we have sketched above. The good feminists are the “good cop”, and the bad feminists are the “bad cop” — but they both play for the same team.

Furthermore you are dodging the question “what is feminism?” because you are actually addressing the question “who are feminists?” Hence, the argument is a deflection. In the end, you see, the real question is not “are all feminists like that?”, but rather “is all FEMINISM like that?” This is not a trivial distinction.

So the illusion of middle ground between feminist and non-feminist, springs from an obfuscational distinction between “good” feminism (or feminists), and “bad” feminism (or feminists). The trajectory of counter-feminist analysis will make this increasingly clear to the world at large, and the one correct understanding of feminism will emerge gradually into the light of public awarenness. As correct understanding emerges, the illusion of middle ground will become unsustainable and melt away, and many an existential crisis will be had.

In the meantime, I would like to pose a series of rhetorical questions that will situate the conversation and clarify the nature of feminism in general:

Do you think it is a good idea to drive a wedge down the middle of the human race and alienate men and women from each other?

Do you think it is a good idea, to insinuate that most of the world’s problems flow from a male source?

Do you think it is a good idea to treat “woman-hating” as a moral felony, but treat “man-hating” as a social misdemeanor?

Do you think it is a good idea to encourage the growth of fatherless families?

Do you think it is a good idea to prop up your political agenda with false statistics?

Do you think it is a good idea to corrupt the criminal justice system with anti-male ideological bias?

Do you think it is a good idea to “empower” women with no clear limits and no stipulations about using that power responsibly?

Do you think it is a good idea to insult and slander women of conscience who disown feminism or say stiff things about it?

Finally, do you think it is a good idea to pretend that feminism bears no relation to any of the things we have listed here?

All right. If your first impulse is to say “that’s not what feminism really is!”, then you had best declare yourself a feminist and withdraw to the private enjoyment of your private understanding. Take your friends with you.

As you can see, the decision to call yourself feminist, or not call yourself that, is fraught with serious political underpinnings. It’s a decision of great consequence in either direction – you cannot dither, you cannot dilly-dally, and you cannot shilly-shally.

Come now, be a good gal or a good gent, and hop down off that fence!

Are you feminist, or are you non-feminist? Please make your mind up, and please declare your standpoint frequently, in conversation, when disclosure is the appropriate thing to do.

As non-feminist men and women, our resolute opposition to feminism is the force-field binding us together. Regrettably, we don’t yet fully agree on what feminism is. We have not yet reached target consensus. I repeat, not yet. But despite our differences, we agree that a show of solidarity will instill the gravitas of the occasion upon the other side. It will make them sit up straighter and moderate their tone when they address us.

Yes. A popular front non-feminist coalition – that’s the ticket!

So, are you feminist or non-feminist? That is the bedrock question where it all begins.

2 thoughts on “Are you feminist or are you not? There is no middle ground

  1. To adress feminism, one must realise that for a lot of women it means more something emotional and even therapeutical than an opinion, whether egalitarian ot female supremacist. It largely means: we women are special people, and we should be able to choose the lifestyle that feels best for every different woman: whether butch or with make-up and in a lovely dress, slutty or puritanical, career, housewife or outside of society. That, of course, feels great and it is very hard to say goodbye to it. And when you answer as a mirror-opinion: men are special people and they should be able etc., only the most misandrist will deny it, but the others will say: in principle, yes, but we don’t want the old role models back, we don’t want men to be too openly sexual when it feels unconfortable, we don’t want… but yes, of course men should be able to choose, too.
    As I said, this whole idea is more emotional than rational and one should be able to recognise that is what going on when criticising feminism, instead of being seduced into a discussion about theories etc. That might make it quite difficult, but at the same time it might make it easier when you see what is really going on.

    Like

    1. Hmm. Interesting.

      But returning to point of the discussion: One is either a feminist, or one is not.

      It’s either/or, and no in-between.

      Like

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