





Пишет Misha Verbitsky ( tiphareth

@ 2017-02-12 22:44:00

Настроение: sick Музыка: Jah Wobble and Marconi Union - ANOMIC Entry tags: .se, censorship, fascism, feminism, islam, porn, stukachi Social purity movement

z сообщает.

Первое феминистское правительство в мире это именно так.



https://lj.rossia.org/users/z/118776.ht ml



Речь идет о делегации феминистического правительства

Швеции в Иране (преимущественно женской), одетой в хиджабы,

в соответствии с иранскими законами.



Не вижу тут никакого противоречия с феминизмом:

феминистки, вообще-то, в большинстве своем поддерживают

ношение хиджаба и в целом исламские обычаи в отношении

женщин тоже поддерживают. Глупо думать, что "феминизм"

имеет какое-то отношение к "освобождению женщин", может,

когда-то и имел, но сейчас это просто одна из форм

агрессивного пуританизма. То есть мракобесная и

авторитарная реакция на травму, причиненную модерном,

урбанизацией, пост-индустриальной революцией и

торжеством фаллогоцентризма.



По сути, "муслимские братья" или какие-нибудь

"православные хоругвеносцы за путина" заняты тем

же самым, что и феминистки. И исламизм, и феминизм,

и фашизм, и русский фашизм - формы реакции на одно

и то же травматическое воздействие. Неудивительно,

что они так похожи, вплоть до неразличимости;

и неудивительно, что в европейской политике

феминистки все без исключения занимают происламские

позиции, вплоть до борьбы за жесткую цензуру

Интернета, хиджаб и женское обрезание (хотя

последнее, кажется, пока отчасти экзотика).



Феминизм есть ультраправое, мракобесное

движение, форма пуританизма.



Это даже и не новация: в конце 19- начале 20

века феминистки занимались в основном борьбой за

закрытие баров и борделей, потому что бары и бордели

оскорбляли их чувство приличия, и добивались помещения

проституток в работные дома ("reform homes") либо дурдом

пожизненно, потому что эти женщины безнадежно испорчены и

угрожают ценностям семьи и государства. Вершиной этого

движения был закон о запрете алкоголя, принятый в

1918-м году под давлением феминисток.



В 1920-е это движение ("Social purity movement")

несколько утихло, а когда феминистки заявили о

себе в 1960-х, ассоциация с традиционным феминизмом

(то есть борьбой с развратом и проституцией за семейные ценности)

отчасти забылась. Но отход феминизма от базовых феминистических

ценностей (борьбы с развратом и за семейные ценности) оказался

временным явлением потому что феминизм 2010-х от феминизма 1910-х

не отличается только набором союзников: в 1910-х это

были протестантские проповедники и полиция, а в 2010-х

это исламские проповедники и полиция. Особенно

это заметно в Швеции, где основным (по сути, единственным)

достижением "феминизма" были законы против проституции и

разврата: "Social purity movement", версия 2.0.



Вот полезные ссылки про "temperance movement",

"social purity movement" и традиционный феминизм.



https://en.wikipedia.org/wiki/Woman%27s _Christian_Temperance_Union

https://en.wikipedia.org/wiki/Social_pu rity_movement

http://www.catholiceducation.org/en/con troversy/feminism/the-changing-faces-of-f eminism.html



Some equate feminism with a virulent leftist political

philosophy that advocates abortion, lesbianism,

pornography, witchcraft, and goddess worship. In fact,

however, this "neofeminism" is far removed from the ideals

and goals of the 19th-century feminists, who were strongly

rooted in the Judeo-Christian concepts of morality and

justice.



For most early feminists, Christian idealism was the

motivating force behind their demands for the reform of

attitudes and laws that allowed the suppression of the

weak.



They condemned male promiscuity, and denounced the social

injustices that induced their sisters to degrade

themselves in lives of prostitution. They demanded that

husbands honor their commitments to their wives, and that

sons learn to honor the integrity of all women. Equal

rights, they believed, could be achieved only by fidelity,

mutual sacrifice and commitment. Self-control, not

self-indulgence, was their solution to marital

unhappiness.



Тhey condemned artificial contraception as "unnatural,

injurious, and offensive" to women. They believed that

contraceptives in the home would further entrench women in

the role of sexual objects for their mates. Contraceptives

would deny women their rightful fertility, turning wives

into little more than prostitutes, always "safe" for

husbands to exploit to satisfy their

passions. Contraceptives would also free men from the fear

of an untimely pregnancy and so remove the one emotion to

which women could appeal when faced with unwanted sexual

advances.



Widespread contraceptive use, feminists argued, would

encourage promiscuity, undermine chastity, lure their

husbands and sons into illicit sexual exploits, and

expose more women to seduction, abuse and abandonment.



Feminists also condemned abortion. They insisted it was

immoral to kill an unborn child. Susan B. Anthony,

Victoria Woodhill, and virtually every other noted

feminist leader of the last century described abortion as

"infanticide" and "child- murder."



http://www.tandfonline.com/doi/pdf/10.1 080/09612029200200013



The social purity movement of the 1880s

was part of this new interventionist approach. All this may give us a small

part of the explanation for the interventionist activities of certain

middle-class social purity feminists. However, these women were not simply

acting as members of the middle class, but also, and crucially, as religious

feminists with a history of philanthropy. Thus for a greater understanding of

their actions, it is important to look at what informed their vision of purified

meanspublic and private worlds, and what appeared appropriate to further

the desired end. The vision of social purity feminists was partly shaped by

certain religious beliefs, and frequently by adherence to temperance, in

which women were seen as the victims of male alcoholic abuse. That some of

these feminists actions took a repressive and statist form needs to be

related in part to their heritage of philanthropy, their views concerning

female sexuality, and their changing attitude towards local government and

the state. But first, what exactly was this repressive activity in which a

number of feminists were now engaged?



...Over the following two years the NVAs The Vigilance

Record, edited by Mrs Ormiston Chant, was full of the good work being

done by vigilance groups in closing brothels. Yet the NVA faced a recurrent

problem: prostitutes lack of inclination to leave their sinful life. Attempts

at rescue work seem to have been decidedly unsuccessful so far as the

inhabitants of closed-down brothels were concerned. The outcome of the

NVAs closing of a colony of brothels in Aldershot in 1888 was a case in

point. Asked what would happen to the 400 girls and children rendered

homeless by their action, William Coote, the NVAs secretary, replied in an

open court that he was prepared to take charge of the whole of the girls

and children ... provided they were anxious to make an effort to lead an

honourable and honest life. Only one girl took up the offer. Of those

prostitutes unwilling to be saved, 90 marched through Aldershot in protest,

four abreast, singing as they went.



In a pamphlet written in the 1880s, feminist NVA member Dr Elizabeth

Blackwell differentiated between three methods of dealing with prostitution.

Firstly, she referred to the let alone system, (laissez-faire). In operation in

London, it encouraged the streets to be a public exchange of debauchery

for vicious men and women, [with] brothels allowed to flourish and

multiply. Secondly, she presented the female regulation system the

system favoured on the Continent and in operation in the UK under the

Contagious Diseases Acts. She was adamantly opposed to this method too

because it fostered corruption and ... moral degradation. The third system

the only righteous method of dealing with vice by means of law was

the repressive system.



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