It seems that humans will go through any sort of ideological contortion to explain away inconvenient events. I have already written about how people who support violent ideologies portray themselves as the real victims. I’ve also discussed how victims get gaslighted, trivialized, and so on. I want to continue along those lines in this entry.
First, there is the phenomenon that I’ll call “enforced subjectivity.” For instance, we are told that rape statistics are inflated and that we should not count any instance where a woman does not call what happened to her “rape,” because she’d know better. But an instance of rape is an instance of rape regardless of whether the victim calls it rape or not. This is just subjectivism plain and simple. I mean you can see how incredibly stupid this derailing tactic is if you just ask yourself: instead of asking the victim if it was rape, why not ask the perpetrator?
There are many reasons why a rape victim might not call it rape. For one thing, most rapes do not resemble the narrative we’ve been given of a stranger assaulting women in a dark alley or in a park. Most rapes and sexual assaults are committed by dates, sexual partners and family members. Also, many victims do not want to attract the ire of their family and friends by outing a common friend or family member as a rapist. They may also believe that the rape was their fault and therefore not “really rape,” because that’s what we believe about rape victims.
All rape statistics are automatically suspect and their criteria of what constitutes rape should be carefully examined. Subjectivist arguments must be rejected out of hand.
Gender is another area where subjectivity runs rampant, thanks to trans genderism. We are told that individuals are whatever gender they claim to be, but we are also told that anyone who does not actively seek to change their body actually really want to be the gender they were assigned (“cis”). In practice, this amounts to: people’s beliefs and desires are the only thing that matters unless you are not compliant with gender rules about presentation, in which case your beliefs or desires are irrelevant. This is why trans advocacy pushes the oppression of gender rebelling children and homosexuals (especially butch lesbians, which they seek to erase entirely).
Just so I don’t pick only on trans genderists, I will also point out that Christians, who are for the most part traditional genderists, posit that God is male without any biology whatsoever. What does that say about their idea of gender? Well, it shows us that they think authority is a male attribute, even in a being that has no organs or even, you know, a material body. This is not directly subjectivist but, like all Christian premises, goes back to divine subjectivism.
In reality, gender is a social construct legally assigned at birth and which usually does not change throughout your life. This assignment is arbitrary and, while ostensibly based on sex, has nothing to do with sex. There is no logical or biological connection between a person’s sexual organs and their supposedly preferred toys, clothes, games, ways of moving, sexuality, sports or jobs. Genderism, whether traditional or trans, is based on equating a social construct with a biological reality, and hoping their claim has such a degree of support that no one will question it. In that way, it is very much like a religion.
Another area I want to mention is child abuse, of which genderism is an important part but not the whole by far. The subjectivism in child abuse is in the fact that we refuse to identify assaults against children as child abuse. We even have an entire branch of science, psychoanalysis, dedicated to reframing child abuse (thanks to Freud’s cowardice in backing down from exposing the abuse which was, and still is, prevalent).
The support of child abuse is easy to explain by the fact that we hate children. But the erasure of child abuse enacted by the whole society was, until recently, so profound as to eclipse any other. Only recently have we started, only started, to acknowledge that physical and sexual assault against children may be a bad thing (verbal assault and removal of a child’s rights are still considered perfectly normal, unfortunately).
It should not be surprising that child abuse is targeted for the highest level of erasure. After all, children are the most vulnerable members of society, and parents have the most relative power in any relation in any society. Therefore (in accordance with the principle of self-victimhood) it has always been especially crucial that parents portray themselves as the victims and their children as the aggressors. So you get the children-are-innately-evil, toddler-as-seducer, children-as-gullible, teenagers-as-stupid child-hatred party line (and they then turn around and accuse antinatalists of child-hatred, because like all crackpots they desperately need to project).
This leads me to the more general topic of assault by authority figures, most notably cops and soldiers. Whenever an authority figure beats up or kills an innocent civilian, people will be prompt in speaking up in support of the authority figures and in demonizing the victims: in fact, it seems that the more horrifying the event was, the more vicious the attacks against the victims become.
I have already commented on this bizarre phenomenon and given my explanation. The subject is very much related to child abuse. Most of us are victims of child abuse as we grow up, and we grow up internalizing the anger poured against us as being normal. So we turn around and express our anger when someone is, like us, mistreated by an authority figure. The cop or soldier takes the place of the parents, and the victims become substitutes for ourselves, which we are free to hate as much as our parents hated us. For more explanation on this repression and projection mechanism, read Alice Miller‘s work. Arthur Silber, an intellectual heir of Miller (like David Mackler), wrote:
When such modes of thought are established in our psychologies, they cannot be isolated or contained. We deny our own pain — so we must deny the pain of others. If we acknowledge their pain fully and allow ourselves to realize what it means, it will necessarily call up our own wounds. But this remains intolerable and forbidden. In extreme cases, we must dehumanize other human beings: they become “the other,” the less-than-human. By using such devices, we make inflicting untold agonies on another person possible: if they are not even human, it doesn’t matter if we torture them. This is always how we create hell on earth.
Again the self-victimhood principle is applied: the authority figures are portrayed as the “victims” through the demonization of the targets of violence. The authority figure had no choice but to use violence because the targets were disobedient and must have been guilty to be targeted with violence in the first place (a circular argument if there ever was one). This is the same “reasoning” used against rape victims and child abuse victims, but with the righteousness of authority behind it (that is to say, with the authority as a parental figure which therefore can do no wrong).
Frame logic: Individuals are victimised or disadvantaged by the actions of bad, criminal, irresponsible, antisocial types. The “authorities” come to the rescue, in the form of police or other official types with police-like powers. The cops deal with the bad people and protect the good people. (There’s also a “terrorism” variant of the frame, with similar structure, but differently defined roles).
Frame inferences: The cops/authorities are essentially good; the perpetrators are bad; the victims are usually innocent. The authorities maintain order and harmony; the villains disrupt it. Order is a system; bad individuals disrupt order (note the good system / bad individuals dichotomy).
As an aside, I do want to mention that a Gallup poll taken after the Kent State murders revealed that 58% of people blamed the students for their own murder, while 11% blamed the National Guard (the actual murderers).