The second assumption stems from the feminist view that Nationalism and feminism are mutually exclusive; which translates into women’s interests being separate from nation unless feminists are allowed to reconstruct culture on their own terms. The third point listed above, and the most obvious, is the tired old cliche that the traditional female role of protecting and nurturing culture (as opposed to subverting it) is inherently oppressive. It’s impossible to love a nation when you despise half of its population.

As I’ve written previously, traditional cultures produce women that willingly protect and fight for the values of their cultures. Despite their valiant struggles, feminists condemn such women as being brainwashed by patriarchy; which brings to surface certain contradictions in feminist thought. On one hand, feminism aims to restore women’s autonomy by seizing it from the jaws of patriarchy, yet that agency must be exercised solely at the feminist’s discretion. Very few feminists (to my knowledge)stood in support of France’s Muslim women who were barred from wearing the headscarf by law; so much for a woman’s body being her own. When their lesser sisters fail to act in accordance with their dogma, feminists infantalize their motives and actions with a paternalism that they are quick to criticize in men. Some have rightly referred to feminism as paternalism in lipstick.’

The second contradiction lies in their rather peculiar definition of “independence.” When North American men think of independence we generally picture a society free from government intrusion that protects our lives, liberty, and property; as articulated by John Locke. We picture an existence where a man is free to pursue any vocation as he feels inclined. The spirit of freedom that underlies the protestant work ethic forms the very basis of our definition of independence. Free and independent men do not desire charity and observers during the great depression noted extreme shame in the eyes of the men who stood in bread lines. Women on the other hand (feminists especially) are more than content to live on charity; they simply refer to it with euphemisms like “Child support” and “Alimony.” This naturally calls for a more expansive and intrusive state whose function is to legislate this highway robbery and ensure the redistribution of wealth from men to women. It’s unsurprising why astute critics have called feminism a front for communism. Yet this contradiction is made evident when contrasted with the reality that women are still dependant, not on families and men, but on the state. Women aren’t independent, their dependence has merely been shifted onto the nanny state. Independent men want a smaller state whereas independent women desire a large nanny state to hold their hand (Family laws, affirmative action, ect).