Feminist Ire’s Stephanie Lord and Sinéad Redmond, along with Niamh McDonald and her son Tom, join Kathy Sheridan to discuss the origins of Cop On Comrades, how men can support the feminist struggle, and activism in the social media age.
Category Archives: feminism
To access a life saving abortion in Ireland requires 3 medical professionals (two psychiatrists and one obstetrician) to agree that the woman is at risk of taking her own life. As the recent case of a young girl shows it only takes one psychiatrist however to get sectioned for wanting an abortion in Ireland.
The girl was legally classed as a child and her identity has understandably been withheld so we know nothing more about her other than that she had an unwanted pregnancy and that when she sought an abortion from her healthcare professionals she was of the understanding that she was being taken to Dublin for the procedure. However unbeknownst to her the consultant psychiatrist had given evidence at a hearing to detain her under the Mental Health Act.
“The consultant psychiatrist was of the opinion that while the child was at risk of self harm and suicide as a result of the pregnancy, this could be managed by treatment and that termination of the pregnancy was not the solution for all of the child’s problems at that stage.”
How frightening it must have been for her to find herself in a mental hospital after travelling to Dublin expecting an abortion. We are told it was “days” later that another hearing was held that resulted in her discharge from the mental hospital. During this time her court-appointed guardian ad litem (GAL) had employed another consultant psychiatrist to access her and on the basis of their evidence the girl was released from the institution. She spent unnecessary “days” in a mental institution for the “crime” of nothing more than wanting an abortion.
I’ve heard numerous reports of suicidal people trying to access mental health units in Irish hospitals who have been sent away. In future I’ll suggest to those of them who are capable of getting pregnant to say they’re pregnant and want an abortion, as that seems to be a sure way to get sectioned.
This case raises a number of questions. How is it that it only took one psychiatrist to have the girl sectioned? Why was the PLDP act not enacted for this pregnant, suicidal child? How can the public be assured that the personal beliefs of medical professionals won’t interfere with them being able to access the healthcare they need? Did Government Ministers know of the case at the time?
Abortion Rights Campaign (ARC) spokesperson Linda Kavanagh said:
“Looking at the report, it’s hard not to think that the psychiatrist in this case essentially used the Mental Health Act as a tool to force a child into continuing an unwanted pregnancy because of their own personal beliefs. It is clear we need some process which ensures medical professionals with such conscientious objections cannot block timely health care in critical cases.”
This is the latest case in a long line of women and girls who have been failed by the state. Ms X was another suicidal child prevented from accessing an abortion in 1992 and Ms Y a teenage rape victim likewise led to believe she would be given an abortion and instead detained against her will. Ireland has a disgraceful history stretching back to the Magdalene Laundries of locking up pregnant women.
The Protection of Life During Pregnancy Act is supposed to “protect” women who are at risk of taking their own lives, not used as a tool to lock women who want abortions up.
The Irish Government are allowing this human rights abuse to happen on their watch, leaving a trail of abused and sometimes dead women, girls and children behind them.
Rally to Repeal is on Saturday 17th in Dublin. If you can’t go please contact your local T.Ds and ask them to urgently implement the findings of the Citizens Assembly.
You can sign an UPLIFT petition here:https://action.uplift.ie/campaigns/187
*I’d like to acknowledge the work of the Child Law Project. We would know nothing of this case if it wasn’t for their work. Since 2012 they have been able to report to the public on child care proceedings in the courts, they aim to report on 10% of cases.
(Guest post by Izzy Kamikaze)
This is part of a longer (maybe much longer) work in progress about #coponcomrades – a recent social media kerfuffle here in Ireland, that seems quite instructive and worth spending more time on. I was writing Part One and Part Two at the same time, but Part Two finished itself first and so they are being published out of sequence.
The story so far is basically that a young-to-me (35ish) very effective working class male activist has published a piece in a national newspaper, decrying “identity politics” and the notion that “a straight, white male” can carry any privilege if he is also working class. Amongst other responses, a group of feminist women have signed up to a joint statement, acknowledging the disadvantage of working class men, but otherwise disagreeing.
The usual social media handbags at dawn has ensued. Two days ago, a male left wing poet has weighed in with a poem depicting 350 crazed neoliberal harpies and Part Two is my response to that poem. If you haven’t read the poem, you can find it here (and this contribution may not make much sense without it,) but if you’ve already seen it, meh…why give it any more clicks…
Part 2: Plutonium Pants Suit
I was pretty surprised yesterday to find myself a target of your satire. I’m Capitalism’s Handmaiden now, part of a chorus of “350 identical voices.” As feminist voices are indistinguishable to your ear and presumed to be the voices of privilege and neoliberalism, I thought I’d write, in a spirit of comradeship, to help you distinguish one voice from what you apparently see as a fem-bot army, raining death and destruction on the world from the weaponised genitals inside our “plutonium pants suits.” An appealing image, perhaps Kevin, but a false one. I’m writing to tell you it ain’t necessarily so.
You don’t know me, but you usually tag me when you share your poems and I like that. Well-aimed political satire is one of the most subversive things we can do. I’ve often shared your poems and commented kindly on them – one about the Jobstown protest is a particular favourite and another about Clare Daly. Thank you for those. The words we handmaidens of capitalism sent out into the world were all about privilege, so that’s what I thought I’d write to you about now.
My granny didn’t have a piano, stolen from a refugee or otherwise, but if she had one, she’d have been able to tune it. Her father tuned pianos for a living and she had learned from him. He also played the organ in the local cathedral, which came with a little social standing, but no cash. My Granny lived in poverty most of her lifetime, but was better educated than her neighbours in the council estate and was acutely aware of this privilege. There was a book on her few shelves called “Law for the Millions” and from this she dispensed legal advice to neighbours who couldn’t afford a solicitor. The “Button A, Button B” payphone in her front room was the only one in the estate and that’s where the neighbours came to keep in touch with their emigrant children, or to call a doctor when somebody had an accident.
My Granny never had money in her whole lifetime. She scraped by on a widow’s pension for 30-odd years. I remember going to the coal merchant with my Granny just before Christmas. She paid for her own delivery, then handed him a few bob to bring coal to somebody who couldn’t afford it. My Granny’s voice is one of 350 voices, entirely distinguishable from each other, that pop into my head on any average day. My Granny was no intersectional feminist, but she wanted us to remember “there is always somebody worse off than yourself.”
There is no plutonium pants suit in my wardrobe, Kevin. Just my leather jackets, faded jeans and the shirts and ties that still sometimes get me mocked in the streets by people you presumably feel have no privilege worth speaking about. When I was 24, I found myself living in Fatima Mansions. If you haven’t heard of it, it was a notoriously deprived council estate in Dublin’s South Inner City. I stayed more than 15 years and for most of that time, homophobic abuse was a daily part of my life. For a few months in the early 90s, I cared for a friend and former lover who was terminally ill. She died in the front room there, Kevin. She was tired of the hospitals and clinics, so she chose to die at home, but she had to go to the methadone clinic daily, so I used to scrub the piss and shit off the stairs so we could get down to the waiting taxi. I was afraid she might fall there.
We had no money, so our lives were pretty limited, but one night she went out for a drink with a friend. She hadn’t been out for a long time and was very excited and I was pleased too, because I really needed a rest. When she came back that night, I opened the door and she was stood there on the doorstep, with spit running down her face onto her leather jacket. Her voice is another of the entirely distinguishable voices in my head. She left me all her papers to “write the true story of women living with HIV” and I hear that voice quite often because I haven’t kept that promise, but I got out of that place by getting a job and a mortgage that I’m still paying. So time is short and I only manage it in snatches like this one to you.
The young men who did this were amongst the least privileged in our society and I stand squarely by their side whenever justice demands it. But did they enjoy straight white male privilege when they broke all my windows, wrote graffiti on my door or shoved shit through my letterbox? I say they did. And they had privilege too when they spat in the face of a dying woman, 32 years old, on her way home from her last ever night in the pub? I say they did, Kevin. And did I enjoy white privilege when they eventually bored with me and moved on to harass the black people who had started to move into our neighbourhood? It didn’t feel like much of a privilege, but yes I did.
It was eight years before I had the money to bring her ashes to India as she’d asked me to. I went for six weeks and it’s still the only time I’ve been outside Europe. It’s interesting you should mention Union Carbide in your depiction of us, because I spent one of those six weeks volunteering at a centre for victims of the Bhopal gas disaster. That week was a small thing, Kevin and I’m looking for no medals for it. It was a drop in the ocean, but still, an act of comradeship rather than the unthinking rampage of one of capitalism’s handmaidens, in my entirely discountable opinion.
The left has always had an issue with what it calls “identity politics” but I’m old enough and around both struggles long enough to remember that it used to have another name. When I was young and desperate to be accepted on the left, the term used was bourgeois individualism. The fight for individual human rights as basic as choosing who to live and love with was a manifestation of greed, not need, they told us. Depending on who you talked to, either all our problems would be solved after the revolution, or else we ourselves would cease to exist as our sexuality was nothing more than a symptom of bourgeois decadence. We were an unsightly pimple on capitalism’s arse. Either way, we needed to subsume our struggle to that of the huddled masses, until the glorious revolution came to grant us luxuries like not having to perpetually wipe spit from our faces (or else until it imprisoned us in the gulags, whichever turned out to be the case.)
Identity politics needed to happen, Kevin, and still needs to happen. I was a teenager then and I have a grandchild now. The magical revolution that wipes all problems away is no more assured in her lifetime than it was in mine. I hope as a comrade you see why we couldn’t just wait. Sure, there were people who were assimilationist, who didn’t care at all if others remained without privilege, as long as they got some themselves. But that was never me, Kevin, and there were plenty more like me. I do try to live in solidarity with others. I know it’s never enough, but I know I try. I don’t know all the other voices you characterise as “identical,” but I do know they’re not identical and I’m pretty sure that they try too.
In your poem, even my poor innocent genitals are reimagined as weapons of war, raining down horror on the Middle East. I feel as helpless as most comrades in the times we live in, but I’ve always been against war and struggled for peace. My enthusiasm for your poem about Jobstown isn’t just to do with that case. I’ve fought for the right to protest all my life. I’ve been arrested twice in my life, both times for anti-war protest – nothing compared to what homeless young working class men now face when they get treated like criminals for just trying to find someplace to sleep or rest or to use the drugs they can’t get through a day without, but still a mark that I’ve not lived my life entirely as a handmaiden to the military industrial complex.
One of those arrests was as specious in its way as the arrest of the Jobstown defendants, as we never did find out under what law it was made. That protest was against American foreign policy, as obnoxious 33 years ago as it is today. The other sought the release of a pregnant woman activist, arrested in the USSR on false charges of assaulting a KGB officer. She was a target because of her involvement in the disarmament movement and her husband was frantic because he couldn’t find out where she was.
Their plight would have meant little to one of the warmongering fem-bots of your imagination, but not being one of those, I did the little bit I could. Myself and four friends left the party celebrating my 21st birthday and we chained ourselves to the gates of the ambassador’s residence. We were there for a number of hours before we were cut off the gate and nobody could get in or out, during that time. No doubt we’d be charged with “false imprisonment” today, but luckily we weren’t and we made the papers. We helped to secure the release of that woman and I’d do it again in a heartbeat, if I happened again to be one of the first people to hear news of an unjust incarceration.
I understand your instinct in writing the poem, Kevin. Word reached you of something you thought an injustice and you sat down to write in the same spirit as I chained myself to that gate. I know you heard our voices as a hate-filled chorus, but I also know you didn’t hear what we actually said. My feminism has nothing to do with Golda Meir or Indira Gandhi, nor the Hillary Clinton implied in the line about plutonium pants suits that must have seemed so very clever at the time. I’m rooting for Jeremy Corbyn, not for Teresa May. I’m no friend of power, but while it exists, may compassionate people hold it regardless of gender, not the clowns and tyrants that give me so many sleepless nights.
I’m rooting for Corbyn, though the slogan “For the Many” gives me the heebie-jeebies. Sometimes the few-in-number are not the oppressors, but the tide turns against them anyway and they end up in the camps. Even the kindest ideology contains within it the seeds of oppression. We have to be watchful of ourselves all the time. There are intolerant versions of feminism and I’m happy to stand against them, but so far there’ve been no feminist gulags, where people are imprisoned for minor irregularities of thought or for having a little more than their neighbour has. Within a year of the much needed revolution in Russia, once the bright hope of working people around the world, the first forced labour camp opened. The dreams of freedom often end up dashed on the rocks below.
The seeds of oppression are in everything that once stood for justice, but as yet no feminist bombs have rained on children in their beds. There are no piles of corpses to shame our talk of equality. It was somebody else’s dream of equality that went very bad. I promise to keep an eye out for injustice, Kevin. I promise to speak out where I see it and I hope you keep doing the same – will you join me in being as willing to listen as to speak out? Will we listen to each other’s voices first, before rushing to condemn?
The focus on the assumed privilege of our 350 voices is something that puzzles me. It might make more sense if we’d claimed we didn’t have any privilege, but we didn’t say that. It definitely would make sense if we’d said “even the most underprivileged working class man on the street has more privilege than we have” but we didn’t say that either. What we tried to say was “everyone has privilege sometimes. That’s OK, it’s what you do with it that counts.” I hope you might hear this more distinctly when it’s one voice saying it, but I’m sure each of the others is on her own journey with the privilege she was born with and the privilege she was born without.
I don’t know the circumstances of all the others. I’m sure some are middle class, but what of it? Eva Gore-Booth, born into the splendour of Lissadell House in Sligo, did more for the female mill workers of Lancashire than most male trade union leaders of less exalted origins. Her better known sister, Constance Markievicz, was the victim of many a sneer about her origins, but was so loved by the slum-dwellers of Dublin that they queued the full length of O’Connell St to file past her coffin. The Rebel Countess’s voice is often in my ear. In her youth, you might recall, she felt so strongly for the poor she “put [her] jewels in the bank and [bought] a revolver.” By the time she died at 59, she had nothing left to give away.
Emma Goldman’s voice is another one that sometimes visits me. Nobody was more committed to class struggle than she was, but if she couldn’t dance, she didn’t want to be part of your revolution. Nobody thinks of her as an intersectional feminist, but she said this: “The history of progress is written in the blood of men and women who have dared to espouse an unpopular cause, as, for instance, the black man’s right to his body, or woman’s right to her soul.”
The right to speak freely on matters of conscience is of vital importance and is not extended equally to everyone. We all have to grab whatever opportunity we can find. I’m glad we live in a country where, all of us in this story have been able to speak up as we see fit, even if we don’t all get the same platform and even if we find the criticism of others hard to take. I’m glad a working class man is free to say he can’t possibly enjoy any privilege, even though he’s saying it in the pages of a national newspaper whilst taking a PhD in Trinity College. I’m glad a bunch of feminists can disagree, singly or together, and share their feelings through a humble Facebook post that nevertheless gets a lot of exposure. I’m glad that people who disagree with us can have conniptions on social media about “search and destroy” missions, as if feminazis were training binoculars on their house prior to dragging them off to break rocks in the re-education camp of their paranoid fantasies.
I’m glad that you are free to write a spectacularly ill-conceived poem about the whole affair and to publish it in an outlet that only a few weeks ago was equally free to share for clicks the footage of the shamefully heavy-handed arrest of a naked woman, the late Dara Quigley, another writer and activist, just like you and me. They ignored for hours the pleas of their contributors and readers to take it down, but I’m still glad there were no official censors kicking their door down (and I’m glad they eventually listened and took it down.) I see they’ve changed the picture above your poem and I’m betting they made less of a big deal about doing so, but I’m sure that doesn’t reflect any kind of privilege at work…
I’m glad that I can respond to you as I’ve done here, even though my platform’s smaller and I’m glad you’re at liberty to pen further speculation about my alleged neoliberal sympathies and the fantasised misdeeds of my blameless grandparents. None of us is going to be dragged from our beds in the middle of the night for what we’ve said and I’m grateful. The worst that will happen to any of us is that other people might disagree with us and might say so, singly or in groups and I know from sweet experience (I try not to be bitter) that is totally survivable.
It isn’t always that way in the world we live in. There are writers and activists in the world whose heads rest uneasy on their pillows tonight and it befits us all to recall that when we meet with some pretty civilised resistance to what we say. Let’s keep them in mind before accusing each other of censorship and war crimes. Let’s turn our attention together to real threats to our own speech. They are out there, Kevin and it’s not you or me. It would be good also to remember that feminism has always emphasised the importance of the individual’s voice – “the personal is political” – while socialism all too often demanded that the individual’s welfare and small voice be sacrificed for an allegedly greater good.
Everybody has some privilege sometimes, Kevin. I would say that, even if they did come now to kick down my door. None of us is so lacking in privilege that we can be excused the necessity of listening to other people’s voices. None of us.
The voices I’ve shared with you so far have all been women’s voices. I’m concerned that you might find them hard to tell apart. James Connolly is not usually thought of as an intersectional feminist, but perhaps his voice will land more easily on your ear than mine does. He put it this way: “The worker is the slave of capitalist society, the female worker is the slave of that slave.” I’m with Connolly on that one, Kevin. None of us is so lacking in privilege that we have not at some time benefitted from somebody else’s lack of privilege.
Keep sending me your poems, please Kevin. Mostly I enjoy them.
Yours in Comradeship, Izzy.
We are a group of activist women from a wide variety of backgrounds, races, ethnicities, and sexual orientations. Last week, a good number of the left-wing men we work and organise with seriously disappointed us. These men – our friends, our fellow trade unionists, activists, writers, organisers, and artists – shared and commented on a reductive and damaging article written by Frankie Gaffney, which was published in the Irish Times.
We live in a world where our advantages are tangled up with the things that disadvantage us – some of us are working class, some queer, some of us are poor, some of us come from minority ethnic groups or have disabilities or don’t enjoy the security of citizenship. As well, some of us have had a multitude of opportunities in our lives while some of us have had to fight our way through. It is an obligation on all of us to honestly look at our different positions within the structures of oppression and privilege under patriarchal racial capitalism. It is only by acknowledging all these differences that we have any chance of imagining and building a better world that includes us all.
Working-class ‘straight white men’ in Ireland don’t have it easy these days. They never did. They are ignored by a political class that couldn’t care less about them. They should have a say in the decisions that affect their lives, but they often don’t.
However, that doesn’t make them immune to critique. We all have to examine ourselves as oppressor as well as oppressed – because we are all both. The response to the article felt like a silencing to us and we are writing this because we are way past putting up with that. You will see from the names on this letter that we are women who have been in the thick of things. Whether in political parties and organisations, education, trade unions, or grassroots and community-based movements, we are tired of being accused of ‘bourgeois feminism’ and of betraying the struggle when we raise our voices. No campaign in this country could survive without women, without us – our work and energy and knowledge and organising have been instrumental in all the progressive movements in this country. When we say we need to be recognised and respected within our movements, we need you to listen.
The article expressed the view that identity politics is good for nothing except dividing movements, using language and narratives that have been made popular by MRA (Men’s Rights Activist) groups and the alt-right. According to such narratives, straight white men are the new most oppressed group. This ignores the struggles of women and others at the sharp end of misogyny, racism, anti-trans and anti-queer violence. It aims to silence those who will no longer tolerate the violence, abuse and marginalisation we have suffered for so long. These alt-right arguments have been used by people on the left to support the view that women, and feminists in particular, are to blame for the rise of the far right – for instance, for Trump’s election – and for neoliberal capitalism, which is seen as having damaged working class men in particular.
In this version of events, straight white men are made to feel uncomfortable about being ‘born this way’ by social media-fuelled ‘political correctness’. They are too afraid to say what they think or express opinions for fear of online retribution. Men who claim to be silenced in this way might try a week or even a day as a vocal woman or person of colour online and see how they deal with the rape threats and threats of racist violence that follow.
We are not concerned here about one opinion piece by one person. Rather we have all been aware of the increasing trend towards this particular new type of silencing of women from our supposed fellow activists on the left. The arguments mounted here and elsewhere are apparently to criticise some of the worst aspects of ‘call-out culture’, as well as the lean-in type of so-called feminism that disregards class and race. Yet they seem to be used now by some of our left-wing activist comrades as an excuse not to deal with the complexities of gender, race, ethnicity and sexual orientation in our political organising. These excuses, when accepted, prevent us from seeing clearly the state of our movements – who is taking part in them, who is heard and represented, who is doing the work. These are massive issues that have to do with how we are creating mass movements, which need to be addressed and faced to ensure that people of different classes, races, ethnicities, sexual orientation and gender have not just a voice but leading roles in our struggle. Without this solidarity in working together, we are simply imitating the oppressive structures we want to fight – the structures that say “not now, your life comes second.” It is not the straight white men who are being silenced when this argument is made.
We are working-class women, women of colour, migrant women, trans women, Traveller women, disabled women, queer women, women who are sex workers, women with children, and women who are none of these, active in our communities and committed to an anti-capitalist struggle. We are well aware that a right-wing, neoliberal distortion of feminism and what is called ‘identity politics’ exists. We know this because it erases our experiences and struggles and we resist this erasure through our work as activists every single day. It is distressing and enraging that we also have to fight against the bad faith of fellow activists on the left – mostly men, sometimes women – who, for their own reasons, blur the distinction between this kind of middle-class neoliberal faux-feminism, and a truly radical feminist politics that has class struggle at its very core. This hurts us because it erases and undermines our realities, our suffering, our analyses, and our organising, and gives more strength to the powers that are ranged against us. For many of us, it is heart-breaking to look at some of the men around us and realise that they are nodding in agreement with this erasure of their working class women friends and comrades.
Most of us have grown up learning to appease men. How to give them our space, how to deal with the fact that they dominate any political discussions, that they are paid more, heard more and believed more. However, most of us expect that the men we work with in all the social justice movements we are part of should have at least considered how they are complicit in this domination when they refuse to recognise that it exists. Patriarchy forces men into roles that damage them as well as us. Most of us have men that we love, admire and respect in our lives and for that reason, not only because it damages and diminishes the life experiences of women, we should all be fighting patriarchy together.
Hazel Katherine Larkin
Eilís Ní Fhlannagáin
Aoife FitzGibbon O’Riordan
Stephanie Crowe Taft
Fionnghuala Nic Roibeaird
Clara Rose Thornton IV
Doireann Ní Ghríofa
Lisa Keogh Finnegan
Taryn de Vere
Orlagh De Bhaldraithe
Sarah Vanden Broeck
Susan O Keeffe
Máire Ní Giolla Bhríde
Maria O Sullivan
Amy Ní Mhurchú
Muireann Meehan Speed
Debbie O Rourke
Kieran Ann Clifford
Grian Ní Dhaimhín
Sarah Marie Slattery
Síomha Ní Aonghusa
Noirin Mac Namara
Rebeccah O’ Donovan
Jene Hinds Kelly
Áine Ní Fhaoláin
Aislinn O Keeffe
Leighanna Rose Walsh
Aoife Riach Kelly
Sarah Ann Behan
Catherine Ann Cullen
Dorcas Mac Nally
Anna Mac Carthy Adams
Alicia Byrne Keane
Emma Jayne Geraghty
Aoife O’Neill Gormley
Fiona de Londras
Mary Treasa Cahill-Kennedy
Julia Tor Rojo
Geraldine Moorkens Byrne
Ailbhe Ni Mhaoilearca
Réaltán Ní Leannáin
Fionnuala Mc Kenna
Ann Marie Duffin
Cara Ní Mhaonaigh
Originally posted on Linnea Dunne’s blog. Reposted here with permission.
It’s funny when a straight, white man denounces the three-word descriptor as unfair because those are not the words he would personally choose to describe himself. Talk about missing the point – or helping to hammer it home. That’s exactly what privilege is: the identities that are so deeply accepted as societal norms that they become invisible. I didn’t grow up introducing myself as a straight, white, middle class person either. Why would I? Nine out of ten of my friends ticked all those boxes too. Woman, though – I describe myself as that on the regular.
People who take issue with identity politics tend not to like the way we use the word ‘privilege’. I’d be happy to use a different word; I just don’t know of one that hits the nail on the head so well. I’m privileged too – in some ways, maybe more privileged than a working-class Dub, even if he happens to be a straight, white man. But this isn’t a privilege competition and I’m not here to pass blame. As Frankie Gaffney points out so well in his anti identity politics piece in the Irish Times, he didn’t choose those attributes – it’s just how he was born.
Think about that for a moment. He didn’t choose it; he was lucky compared to many, but it was nothing more than a luck of the draw. And that of course goes for those who weren’t so lucky as well, which is exactly why we call it privilege – it’s not earned, it’s not chosen, nor is it in and of itself a sign of ignorance or arrogance. It just is.
When Gaffney sets out his vision for a world of equality, he writes: “We should all be subject to the same laws, all have the same opportunities, all have the same rights, all have the same responsibilities…” What he doesn’t want is politics that sets out to divide us. But can’t he see we’re already divided? Can’t he see that plugging that gap between society’s divisions requires a mapping out of the same? If our privileged identities are so normative that we can’t even see them, how are we going to break down the oppressive ideas and prejudices against those who don’t fit within the norm, these ideas we’ve all internalised by virtue of growing up in a divided world? Equality is not about blindly giving everyone the same, like sweets divided into bowls for kids at a birthday party; equality is about looking at the unfair starting points, working to dismantle what caused them and distributing resources accordingly.
Should we talk about suicide rates amongst men, the homelessness crisis and how and why it’s gendered, how toxic masculinity is killing both men and women and how we can destroy it? Of course we should. I want more of that kind of talk, and I have yet to meet a feminist who doesn’t. What I don’t want is for these concerns to grow louder and more frustrated every time a woman talks about women’s rights or a person of colour about racial privilege. We can do both. There’s not a finite space for discussing societal problems and fighting for a more equal world. Keep talking.
Did I ever go hungry? No, not once. I’ll say it again: I’m bathing in privilege. I’m still scared of walking home alone at night; I still panic every month in the days before my period arrives; and I’ve learnt to always wrap my opinions in soft cotton wool, lest I be called out as hysterical – but hey, that’s just being a woman. I’m still regularly reminded of my privilege on an almost daily basis, but while it’s hard, I suck it up. Because this is about inclusive equality for everyone, so screw my hurt feelings.
I could spend my days defending my right as a white middle-class person to use whatever words I choose, regardless of my ignorance around their heritage and the hurt they cause, or I can focus my energy on listening to those who have fallen deep into the cracks of society’s divisions, with the aim of lessening the divides and building bridges. Gaffney has the same choice, and here’s a clue: it’s not the people fighting back against oppression who are to blame for society’s great divides, no matter how uncomfortable they make you feel.
The following is a not-at-all comprehensive list of things that are not considered a crime in Ireland (if the person doing them to you is your partner or ex partner):
- Refusing to get you medical attention when you need it
- Deliberately embarking on a campaign of brainwashing to break you down and erode your self worth
- Leaving you sick without food or water for more than 24 hours
- Belittling and mocking you for your health issues
- Stopping you from seeing your friends and/or family
- Hacking into your accounts and spying on you
- Trying to turn your children against you
- Extorting money from you by coercion
- Coming into your house without your permission
- Going through your belongings
- Leaving photographs of themselves in your bed
- Sending abusive texts or emails
- Using children to hurt/control you (by not attending to their needs when in their care, refusing to sign permission slips/passport applications/H.S.E forms etc)
- Spreading malicious lies about you
- Reading your texts and emails
- Lurking round your property and looking through your back windows in the morning
- Using jointly owned assets (property etc) as a means to control you
- Not allowing you any money or taking all the money without your knowledge or permission
- Sabotaging your contraception
- Not allowing you to have an abortion if you want one
- Neglecting the children when they are in his care
- Not allowing you any time to yourself
- Not allowing you to work
- Making you keep a diary of what you do every minute of the day
- Using their financial means and your lack of to control you
- Deliberatley stripping you of your sense of identity
- Threatening to take your children off you
- Threatening to harm your children and or pets
- Threatening to kill themselves in an effort to control you
All of the above examples I’ve taken from my own experience and those of the many women* I’ve supported after leaving abusive relationships. Many of these examples were cited in dealings with domestic abuse services and Gardai and the victim was told they had no case against the abuser. They are just some of the techniques used by abusive people to emotionally abuse others. I call it psychological torture, a brainwashing that happens over time that slowly but surely erodes the sense of self. This connection to the man’s needs creates a binding dynamic that makes it extra difficult for women to leave. Their victim’s sense of self is so eroded and they are so brainwashed into putting him first that even after leaving the most awful of relationships they are still thinking of and worried about the ‘poor’ man they’ve left. A lot of the work I do is helping women to reclaim their sense of self and to learn to put themselves and their needs first.
If you are a victim who has suffered emotional abuse constituting any of the above list (or other emotionally abusive actions), there are a few countries in the world that consider that treatment of you a crime. The U.K, France and Canada all consider emotional abuse to be a crime, as does the the U.N and domestic abuse service providers who work with abused women. Given the long term affects on the victim are the same regardless of the type of abuse perpetrated, why is it that most countries (including Ireland) only recognise the physical body as capable of being ‘abused’?
According to a U.N report on violence against women,
“Forty-three per cent of women in the 28 European Union Member States have experienced some form of psychological violence by an intimate partner in their lifetime.”
43%. That is nearly half the female population of Europe that has been a victim of a type of abuse that is considered a criminal act in several first world countries and that is every bit as harmful to the victim as physical violence.
In Ireland, domestic abuse is not even seen as a crime, as Jane Ruffino points out in her excellent piece on the subject. A woman in Ireland whose partner or ex partner is doing any of the things on the list above has no legal recourse to get him to stop. Yet the list above contains actions that are considered warning signs if you are an expert in domestic abuse. And as we know, domestic abuse often ends only when the woman is dead.
Data on domestic abuse is not even collected in Ireland. Perhaps the Irish government thinks it can put it’s head in the sand as to the scale of the problem. That Gardai were grossly under reporting domestic abuse figures came to light when the Northern Irish Police released their report detailing more than 29,000 domestic abuse incidents. When this figure was compared with 3678 incidents reported by Gardai the same year people started to question the validity of the Irish figures. Since Ireland has nearly 3 times the population of Northern Ireland our figures should’ve looked more like 87,000. But then I suppose figures like that might require some kind of action on behalf of the Irish government.
According to the U.N less than 10% of women report physical, emotional or sexual crimes against them to the Police. If we are to assume that the Irish figures should be more like 87,000 and that that is representative of the 10% who report, we would be looking at 783,000 women in Ireland currently or previously being a victim of abuse (excluding child abuse). That roughly equals one sixth of the Irish population. Add that to the one in four who have been abused as a child and you have a country with a massive abuse problem. A country that doesn’t record domestic abuse figures and has a horrific history of covering up (and enabling even) child abuse.
As the government in Ireland seems disinterested in knowing how many of it’s citizens have been abused, perhaps some monetary figures would incentivise them to care. The link between metal health and trauma has been widely reported on, and the cost of mental health problems to the Irish economy is 3 billion a year. While some mental health problems are physiological, research shows that a lot of mental health problems stem from trauma. There are potentially 783,000 women in Ireland who have or are currently a victim of domestic abuse (excluding child abuse statistics). Some of these women have children who have also been exposed to if not abuse itself then the aftermath of experiencing abuse. These women have friends, family and work colleagues who will similarly be exposed and perhaps affected. That is a lot of potential mental health issues.
If we cared about abuse (if we cared about women) we might know what the actual figure of the economic cost of domestic abuse is. I’m not an economist, so I can only talk about the human cost. The human cost of living in a country that doesn’t view someone psychologically torturing you, denying you healthcare, tricking you into getting pregnant, threatening you, stalking you, lying about you or using your children against you as a crime worth prosecuting. A country that doesn’t even bother to collect data about the abuse you are receiving. And I have to ask, what kind of country accepts this behaviour as socially and legally justifiable?
- Domestic abuse to be made a criminal act.
- Data to be collected by the Gardai on domestic abuse.
- Emotional abuse to be included as a crime.
- The name to be changed to ‘Domestic Abuse’ to encompass all types of abuse, including those that aren’t physical.
*I’m speaking of women in this piece as they are the most affected by domestic abuse and I have only worked with women survivors, however men can of course be victims of abuse as well.