





Пишет Misha Verbitsky ( tiphareth

@ 2018-10-03 13:01:00

Настроение: sick Музыка: coil - the snow EP Entry tags: feminism, sjw grievance studies

Прекрасно

https://areomagazine.com/2018/10/02/aca demic-grievance-studies-and-the-corrupti on-of-scholarship/

https://www.wsj.com/articles/fake-n ews-comes-to-academia-1538520950

Граждане изучили феминистские и антирасистские

науки (gender studies, women studie, gay and lesbian studies)

и обнаружили, что в этих науках можно опубликовать любую белиберду,

даже в самых лучших журналах, если хорошо освоить

жаргон и логику дискурса; чем бредовее, тем лучше.

Опубликовали их чуть более чем дохуя.



Вот, например, статья



Human reactions to rape culture and queer performativity

at urban dog parks in Portland, Oregon



Keywords: Animaling, Black feminist criminology, dog park,

feminist geography, queer geography, rape culture



https://lockerroom.johnlocke.org/2018/0 6/11/human-reactions-to-rape-culture-and-q ueer-performativity-at-urban-dog-parks-i n-portland-oregon/

https://www.thecollegefix.com/post/4564 8/

https://www.nationalreview.com/2018/0 6/dog-park-study-rape-culture-portland-u ngendering-research-initiative/

https://www.pluralist.com/posts/1607-fe minist-journal-published-study-on-dog-ra pe-culture-by-fake-scholar

https://www.dailywire.com/news/33593/pe er-reviewed-feminist-journal-says-dog-pa rks-kassy-dillon

https://www.campusreform.org/?ID=11158

https://pjmedia.com/trending/doctor-o f-feminist-studies-gropes-10k-dogs-to-st udy-rape-culture-at-dog-parks/



This article addresses questions in human geography and

the geographies of sexuality by drawing upon one year of

embedded in situ observations of dogs and their human

companions at three public dog parks in Portland,

Oregon. The purpose of this research is to uncover

emerging themes in human and canine interactive behavioral

patterns in urban dog parks to better understand human

a-/moral decision-making in public spaces and uncover bias

and emergent assumptions around gender, race, and

sexuality. Specifically, and in order of priority, I

examine the following questions: (1) How do human

companions manage, contribute, and respond to violence in

dogs? (2) What issues surround queer performativity and

human reaction to homosexual sex between and among dogs?

and (3) Do dogs suffer oppression based upon (perceived)

gender? It concludes by applying Black feminist

criminology categories through which my observations can

be understood and by inferring from lessons relevant to

human and dog interactions to suggest practical

applications that disrupts hegemonic masculinities and

improves access to emancipatory spaces.



The cultural norms operating within and upon these spaces

form microcultures where acceptable and unacceptable

behavior in human communities may be reflected in the way

human companions construct their interactions with dogs,

particularly in regard to rape culture and queering, and

a-/moral interpretations of such behaviors and their human

analogues under the assumptions of rape culture.



There are many ways to define and conceptualize

oppression. In the context of this work, I'll borrow from

Taylor's definition which has gained considerable

traction, 'What it means to occupy a public space in

non-normative ways' (Taylor 2013). In this sense the only

dogs who were oppressed were those engaging in queering

behavior. ... What is particularly interesting is that on

Taylor's definition, raped female dogs were not oppressed

because rape was normative at dog parks. This raises

interesting and highly problematic issues as to the agency

of female dogs in particular spaces as well as with

intrinsic victim blaming in female dogs which obviously

extends into the analogous circumstance under (human) rape

cultures within rape-condoning spaces.



Simply put, rape is normative in rape cultures and overtly

permissible in rape-condoning spaces, and therefore (human

and canine) victims of rape suffer the injustice of not

being seen as victimized by so much as complicit in having

been sexually assaulted, which can even extend to the

feminist researcher herself (cf. De Craene 2017).



* * *



про то, как можно бороться с rape culture

на собачьих площадках, и каким образом

методы тренировки собак следует применять

к мужчинам.



...Many papers advocated highly dubious ethics including

training men like dogs ("Dog Park"), punishing white male

college students for historical slavery by asking them to

sit in silence in the floor in chains during class and to

be expected to learn from the discomfort ("Progressive

Stack"), celebrating morbid obesity as a healthy

life-choice ("Fat Bodybuilding"), treating privately

conducted masturbation as a form of sexual violence

against women ("Masturbation"), and programming

superintelligent AI with irrational and ideological

nonsense before letting it rule the world ("Feminist

AI"). There was also considerable silliness including

claiming to have tactfully inspected the genitals of

slightly fewer than 10,000 dogs whilst interrogating

owners as to their sexuality ("Dog Park"), becoming

seemingly mystified about why heterosexual men are

attracted to women ("Hooters"), insisting there is

something to be learned about feminism by having four guys

watch thousands of hours of hardcore pornography over the

course of a year while repeatedly taking the Gender and

Science Implicit Associations Test ("Porn"), expressing

confusion over why people are more concerned about the

genitalia others have when considering having sex with

them ("CisNorm"), and recommending men anally

self-penetrate in order to become less transphobic, more

feminist, and more concerned about the horrors of rape

culture ("Dildos"). None of this, except that Helen Wilson

recorded one "dog rape per hour" at urban dog parks in

Portland, Oregon, raised so much as a single reviewer

eyebrow, so far as their reports show.



* * *



В результате своего исследования, граждане

установили, что феминистские науки

("grievance studies") разрушают академию,

потому что исходят из моральных императивов, а не

из научного метода. Результатом grievance studies

является, опять-таки, не исследование, а методика

борьбы с сексизмом, расизмом, неоколониализмом,

исламофобией. То есть "gender studies" это не

столько наука, сколько набор этических догм

и требований. Более того, в фундаменте grievance

studies лежит постулат о вредоносности

обычной науки и несогласие с научным методом, который

этически неоправдан, ибо является сексистским, расистским,

неоколониальным и гомофобским.



...Any scholarship that proceeds from radically skeptical

assumptions about objective truth by definition does not

and cannot find objective truth. Instead it promotes

prejudices and opinions and calls them "truths." For

radical constructivists, these opinions are specifically

rooted a political agenda of "Social Justice" (which we

have intentionally made into a proper noun to distinguish

it from the type of real social progress falling under the

same name). Because of critical constructivism, which sees

knowledge as a product of unjust power balances, and

because of this brand of radical skepticism, which rejects

objective truth, these scholars are like snake-oil

salespeople who diagnose our society as being riddled with

a disease only they can cure. That disease, as they see

it, is endemic to any society that forwards the agency of

the individual and the existence of objective (or

scientifically knowable) truths.



Изрядная часть статей (принятых к печати)

представляют собой обработку нескольких глав Mein Kampf,

полученную заменой еврейского капитала на патриархию,

с добавлением цитат из именитых исследователей, которые

подтверждают тезисы авторов.



Мораль номер один (но мы и так это знали):

академические стандарты в "gender studies"

(и в целом в "social studies") практически

отсутствуют.



Мораль номер два - можно делать много полезных

выводов из публикаций, даже несмотря на то, что

это бред: далеко не каждый бред публикуем, а только

тот, что укладывается в доминантный дискурс. Поэтому

чтение бреда полезно, ибо позволяет лучше понимать

начальственные позывы.



Конечно, данное нам в ощущениях начальство не всегда

следует феминизму, антиколониализму и прочим артефактам

доминантного дискурса. Но это частности. Истинная власть

это та, которая контролирует слова и мысли, а не та,

которая сидит в белом доме и пишет идиотскую чепуху в

твиттер.



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