#patriarchal violence

[aumarchive]

Published by me. Please give it a read!

[if-you-fan-a-fire]

"Domestically, ribu was born through the contradictions of the radical political formations of the '68 era, including the anti-Vietnam War, New Left, and student movements. Many ribu activists had experienced the radicalism of the student movements and sectarian struggles of the New Left. As defectors from existing leftist movements, ribu activists were conversant and in critical dialogue with the ongoing struggles such as those of the Sanrizuka, Shibokusa, Zainichi, and Buraku liberation activists, the politics of occupied Okinawa, and other movements including immigration, labor rights, and pollution. Following other radical movements of Japan's '68, horizontal relationality was privileged in reaction to the rigid hierarchies of the established left and many New Left sects. The movement involved a decentralized network of autonomous ribu groups that organized across the nation, from Hokkaido to Ayashi; with no formal leader, its leading activists were Japanese women in their twenties and early thirties.

Ribu's birth was traumatic and exhilarating. Having experienced a spectrum of sexist treatment and sexualized violence while organizing with leftist men, from verbal abuse to sexual assault and rape, ribu activists revolted against the myriad ways that sexism and misogyny were endemic across leftist culture. Women typically supported male leadership through domestic labor, by cleaning, cooking, and other housekeeping duties. There were instances when young women activists were referred to as public toilets [benjos] and assaulted and raped by leftist male activists. In some cases, the rape of the women of rival leftist sects became part of the New Left's tactics of uchi geba [internal violence or conflict]. In 1968, Oguma Eiji describes such incidents of sexual violence. Ribu activists spoke, wrote, and testified about their experiences of sexism, assault, and rape at the hands of leftist male activists. Given such forms of sexual violence that were hidden, too often, in the shadows of Japan's 1968, how did ribu women respond?

Never before in the records of Japanese history had ink sprayed such rage-filled declarations of revolt against Japanese heteropatriarchy and sexist men. The slogans of the movement, like the "liberation of sex and the "liberation from the toilet" [benjo kara no kaiho], unleashed an unprecedented flurry of militant feminist denunciations. With minikomi (alternative media] titles such as Onna no hangyaku [Woman's Mutiny] and art evoking images of vaginas with spikes, ribu activists raised a political banner that had never been so explicit and bold in its declaration of sexual oppression and sexual discrimination.

Ribu activists reacted to the counterculture movement of the 1960s and the sexual revolution. Some of its earliest activists, such as Yonezu Tomoko, criticized the "free love" espoused by male activists even while they emphasized the importance of politicizing sex. Along with her student comrade Mori Setsuko, Yonezu named their cell "Thought Group SEX," and painted "SEX" on their helmets the first time they disrupted a campus event at Tama Arts University in Tokyo. Sex and sexuality emerged as key concepts in ribu's manifestos for human liberation. The politicization of sex was a revolt against the sexism in mainstream society and the Japanese left. Heralding the importance of liberating sex also distinguished ribu from former Japanese women's liberation movements, Tanaka Mitsu, a leading activist and theorist of the movement, harshly criticized previous women's movements, saying that the "hysterical unattractiveness" of those "scrawny women" was due to their having to become like men. The brazen and contemptuous tone of their manifestos was a stark departure from past political speech about women's liberation.

This emphasis on sexual liberation evinced ribu's affinity with US radical feminist movements that also exploded in 1970." Ribu activists recognized their shared conditions when they heard news of women's liberation movements emerging in the United States. Information about these movements flowed into Japan via news and alternative media, as documented by Masami Saitō. Japan's largest newspapers, the Yomiuri and Asahi Shimbun, printed photos of thousands of women protesters in the streets of New York City for the August 26, 1970, Women's Strike. Anti-war posters with defaced US flags decorated the walls of ribu communes and organizing centers." Activists from the United States and Europe visited ribu centers." This cross-border exchange among activists also characterized the internationalist spirit of '68 and a common desire for liberation.

Like so many others around the world, ribu activists were also inspired by the Black Power movement and attempted to follow its lead. This passage from a ribu pamphlet evinces how ribu activists were emboldened by Black Power struggles - as were radical feminists in the United States - and drew new lines of departure and separation from the leftist men with whom they had been organizing.

By calling white cops "pigs," Blacks struggling in America began to constitute their own identity by confirming their distance from white- centered society in their daily lives. This being the beginning of the process to constitute their subjectivity, whom then should women be calling the pigs?... First, we have to strike these so-called male revolutionaries whose consciousness is desensitized to their own form of existence. We have to realize that if we don't strike our most familiar and direct oppressors, we can never "overthrow Japanese imperialism"... Those men who possess such facile thoughts as, "Since we are fighting side by side, we are of the same-mind," are the pigs among us."

For leftist women to be calling leftist male revolutionaries pigs constituted a kind of declaration of war against sexism in their midst and their newfound enemy-sexist leftist men. When women of the left began to identify this intimate enemy, this moment of dis-identification with Japanese leftist men constituted a decisive epistemic break. Their conflict with sexist male comrades forced these women to recognize that they had to redefine their relationship to the revolution from the specificity of their own subject position."

- Setsu Shigematsu, "'68 and the Japanese Women's Liberation Movement," in Gavin Walker, ed., The Red Years: Theory, Politics and Aesthetics in the Japanese ‘68. London and New York: Verso, 2020. p. 79-82

[only10th]

Thinking how… an alternative to after the nightless city massacre, wwx wasn’t as catatonic and he was aware that lwj was there but kept thinking it was a mirage. Lwj confessing his feelings and wwx just starts crying, sobbing and laughing.

“Ah… Lan Zhan, Lan Zhan… I wish you would’ve told me sooner. It’s too late. You’re too late. You’re too late, you’re too late—“

“Wei Ying—!”

“You’re too late, Lan Zhan. I wish you would’ve told me.” At this point wwx hysterical, “There’s nothing left to love, there’s nothing left. You’re too late… Lan Zhan… I wish you were here… I’ve loved you since…”

“Wei Ying… I’m here. I’m here, please… look at me.” LWJ voice breaks as he caresses the man’s face, finding nothing but the sharpness at the lack of mass. “Come back to Gusu with me. I… I am begging you…”

Wwx shakes his head, tears still streaming freely down his cheeks. “I loved you so much… it’s too late now… you’re too late. Hah, you were right… all this time. I couldn’t control it. I couldn’t… now look what I’ve done… How stupid and arrogant of me, to let myself want to survive… I should’ve d-died when I was tossed in the Burial Mounds—“ a laugh full of hysteria bursts out of his chest, a hunted version of the laugh LWJ had come to love. “I should’ve died… no one would’ve missed me…”

“That’s not true—!” LWJ insists, holding his face more firmly, dull silver eyes looking at him. The instantly shatter, wwx shaking his head violently.

“Shut up… just shut up. Shut up shut up shut up!” Wwx screams, attempting to push the other man away. “Every time… e-every time you use his face! Haven’t you taken enough from me…?!”

Wwx finally manages to shove a stunned Lwj away from him, hands instantly flying up to cover his ears. “Stop taking his face… stop using his voice… you think I don’t know?! Why would Lan Zhan be here! Stop it stop it stop it stop it! I can’t take it anymore I can’t take it! Please, just get lost! Leave me alone, please!”

The sobs wrenching from his chest make the Lan cultivator fall to his knees, but not without pulling the love of his life in a tight embrace. He wouldn’t run away, not anymore. He knew where he belonged… so he held him tighter, the earth shattering wails growing louder the more he begged for death.

[if-you-fan-a-fire]

"Ribu's anti-imperialist feminist discourse would later manifest in its solidarity protests against kisaeng tourism. This sex tourism involved Japanese businessmen traveling to South Korea to partake in the sexual services of young South Korean women who worked at clubs called kisaengs. Ribu's protests against kisaeng tourism represented how the liberation of sex combined with ribu's anti-imperialism and enabled new kinds of transnational feminist solidarity based on a concept of women's sexual exploitation and sexual oppression. From ribu's perspective, this form of tourism represented the reformation of Japanese economic imperialism in Asia. They were not against sex work by Japanese women, but opposed to the continued sexual exploitation of Korean women as a resurgence of the gendered violence of imperialism: Ribu activists hence connected imperialism and sexual oppression of colonized women to the continuing sexual exploitation of Korean women in the 1970s. In this way, they were able to expand the leftist critique of imperialism and, at the same time, point to the fault lines and inadequacies of the left.

In her critique of the left, Tanaka points to its failure to have a theory of the sexes.

Even in movements that are aiming towards human liberation, by not having a theory of struggle that includes the relation between the sexes. the struggle becomes thoroughly masculinist and male-centered (dansei-chushin shugi].

According to ribu activists, this male-centered condition infected not only the theory of the revolution and delimited its horizon, but it created a gendered concept of revolution that privileged masculinist hierarchies within the culture of the left. Ribu activists decried the hypocrisy of the left and what it deemed to be the all-too-frequent egotistical posturing of the "radical men" who "eloquently talked about solidarity, the inter national proletariat and unified will," but did not really consider women part of human liberation. Ribu activists rebelled against Marxist dogma and rejected these gendered hierarchies that valued knowledge of the proper revolutionary theory over lived experience and relationships. Moreover, ribu activists criticized what they experienced as masculinist forms of militancy that privileged participation in street battles with the riot police as the ultimate sign of an authentic revolutionary. While being trained to use weapons, activists like Mori Setsuko questioned whether engaging in such bodily violence was the way to make revolution. Ribu's rejection and criticism of a hierarchy that privileged violent confrontation forewarned of the impending self-destruction within the New Left.

...

News of URA [United Red Army] lynchings, released in 1972, devastated the reputation of the New Left in Japan, and many across the left condemned these actions. This case of internalized violence within the left marked its demise. Although ribu activists were likewise horrified by such violence expressed against comrades, many ribu activists responded in a profoundly radical manner that I have theorized elsewhere as "critical solidarity." Ribu activists had already refused to lionize the tactics of violence; hence, they in no way supported the violent internal actions of the URA. However, rather than simply condemning the URA leaders and comrades as monsters and nonhumans [hi-ningen), they sought to comprehend the root of the problem. They recognized that every person possesses a capacity for violence, but that society prohibits women from expressing their violent potential. In response to the state's gendered criminalization of Nagata as an insurgent and violent woman, ribu activists practiced what I describe as feminist critical solidarity specifically for the women of the URA. Ribu activists went in support to the court hearings and wrote about their experience and critical observations of how URA members were being treated. By visiting the URA women at the detention centers, consequently, ribu activists came under police surveillance. Ribu activists enacted solidarity in ways that were tot politically pragmatic but instead philosophically motivated. Their response involved a capacity for radical self-recognition in the loathsome actions of the other. Activists wrote extensively about Nagata - for example, Tanaka described Nagata in her book Inochi no onna-tachi e [To Women with Spirit] as a kind of "ordinary" woman whom she could have admired, except for the tragedy of the lynching incidents. In 1973, Tanaka wrote a pamphlet titled "Your Short Cut Suits You, Nagata!" in response to the state's gendered criminalization of the URA's female leader, the deliberate publication of such humanizing discourse evinces ribu's efforts to express solidarity with the women who were arguably the most vilified females of their time. Hence, ribu engaged in actions that supported these criminalized others even when the URA'S misguided pursuit of revolution resulted in the unnecessary deaths of their own comrades. Through ribu's critical solidarity with the URA, they modeled the imperative of imperfect radical alliances, opening up a philosophically motivated relationality with abject subjects and a new horizon of counter-hegemonic alliances against the dominant logic of heteropatriarchal capitalist imperialism.

While the harsh criticism of the left was warranted and urgently needed given the deep sedimentation of pervasive forms of sexist practice, it should be noted that, at the outset of the movement, there were various ways in which ribu's intimate relationship with other leftist formations characterized its emergence. At ribu's first public protest, which was part of the October 21 anti-war day, some women carried bamboo poles and wooden staves as they marched in the street, jostling with the police." Ribu did not advocate pacifism; its newspapers regularly printed articles on topics such as "How to Punch a Man." During ribu protests from 1970-2, some ribu activists-as noted, with Yonezu and Mori - still wore helmets that were markers of one's political sect and a common student movement practice."

- Setsu Shigematsu, “'68 and the Japanese Women’s Liberation Movement,” in Gavin Walker, ed., The Red Years: Theory, Politics and Aesthetics in the Japanese ‘68. London and New York: Verso, 2020. p. 89-90, 91-92

[lambmotifz]

As someone who watched Supernatural with family I have to say, the majority of the straight male audience identify with Dean, he was my father and brothers' favorite while Sam was my mother's favorite, my brothers always had some derogatory comment to make about "Sammy's girly hair" and my dad found him annoying when he didn't sit still and obey Dean immediately.

what I mean is I hate it when that part of the fandom says Dean is sweet and submissive, while sexist 50 year old men who watch the show are literally running around saying "that guy is just like me"

preach.

[austin-friars]

Conclave thoughts? It was really good-- you all did amazing at not spoiling the plot twist at the end, so thank you for that? As a Catholic tm who has been to Vatican, I also think it was a very good critique on Catholicism, and showing both progressive and conservative shifts in the Vatican. The fact that not all the cardinals think the same way, etc. I mean even the current pope, who was a cardinal at a point, is also viewed by some as very left leaning.

It brings a lot of complexity. Because you have cardinals calling out racism, slavery, the colonization that the catholic church sanctioned, and really want to move past that but yet, they are still in an establishment that at its core, upheld by death, misogyny, atrocities that have completely marred the makeup of the world? The Catholic church used to be, but to an extent, still is one of the most powerful institutions in the world and Conclave really brings to mind the question, can it be reformed?

Pope Innocence becoming pope is viewed as a more positive, liberal push. He is Mexican (and I believe he might be indigenous??), with very left leaning views, so like that is a plus. Which I mean, yes, the reason people in Mexico are Catholic is because of Spanish colonization sanctioned by the church, and Indigenous people in South American were forcibly made Catholic so in a way, it's like a fuck you? But still, can something that was so bloody be reformed or are you going to have to dismantle it from the source.

TBH Catholics who are Latin - Indigenous, Indigenous and Black American always intrigue me because you know, we were made Catholic by force, so those very groups being so connected to it to the point of devotion is something that needs to and i suppose is being studied....anywayz

1000/10 and was it me, or was the turtle supposed to be the dead pope's spirit at the end?

[yuri-for-businesswomen]

tw: sexual violence. this essay by ananya pandya is really good, here are some excerpts

her instagram is @/jesuswasajock

[chalkrevelations]

Other people murdering me in the tags:

#also how tankhun has pretty much failed to protect both of his younger brothers from the family business #whereas it's clear that macau is protected by VEGAS of all people #and like yeah macau acts spoiled but it's clear he's loved by his brother #and that he's pretty fucking normal #whereas we can say many things about kim #but normal? no #and kinn isn't too great as well #when you look at the family bonds #you really do see that while tankhun and kim and kinn love each other #it's a love from a distance and love with withholding information #cough like their father #whereas vegas clearly shares enough info with macau that he feels included and is able to be safe #but that macau isn't a child solider or in line to inherit #and of the brotherly relationships I do think macau and vegas's is perhaps the healthiest which is just wild to think about (via @ronandhermy)

#oh shit that makes so much sense #vegas succeeded where Tankhun failed #his little brother is safe or as safe as he can be while beign part of the mafia and his own is now heir to the empire while #Kim desperately tries to escape and Tankhun is trapped (via @scattered-stardust)

#i'm in pain #but also like the dynamics of this family #and all the ways they are so alike and yet so thoroughly distant from each other #because of the generational abuse and trauma like #no one is okay here at all (via @suzteel)

#i think vegas also just represents the dark and dirty side of the business #and tankhun does not want to see that #easier to resent him for being the torture guy than to remember that the main family calls him in when they need someone tortured #easier to look down on the minor family for their dirty work than to remember that the main family relies on this exact dynamic #and it's what pays for tankhun's life of luxury (via @galsinspace)

#vegas's lack of being a failure is exactly what protects macau #it doesn't matter how much he or kan perceive him to be a failure #the one thing he has yet to fail in is making sure macau grows up safe and loved (via @adanima)

Well, if I were Tankhun—the oldest son that failed to carry the burden his father put on his shoulders and had to pass it on to his younger brother—I too would hate my competent cousin—that is also a first born, but more suited for the family business and strong enough to take the blows for both himself and his little brother—and wish him to fail, just like me.

[if-you-fan-a-fire]

“WIFE WOUNDING CHARGE MADE,” Brantford Expositor. March 11, 1930. Page 1. ---- Finnish Farmer Is Brought in to Soo for Shooting ---- SAULT STE MARIE, Ont., March 11. (By the Canadian Press) - Completing a 57 mile journey, which occupied more than nine hours, two provincial constables arrived at Bruce Mines to-day and arrested August Lindquist, a Finnish farmer, charged with wounding his wife. The woman was reported to have been shot during an altercation with her husband last evening.

Provincial police officers here received word last night that Mrs. Lindquist had been found by her son on the floor with a 22 calibre bullet wound in the vicinity of her lung. Medical aid was summoned and Mrs. Lindquist will be brought here to-day for X-ray examination. The prisoner will be brought here on the same train.

[evidence-based-activism]

Is male circumcision as harmful as female circumcision? I have had multiple discussions about this, but someone said that certain types of FGM are equally or less invasive than MGM

Hi! No, no it is not.

Male circumcision

So, the big question about male circumcisions is if it's ethical or not. A while ago, I would have said, no definitely not, since it's a violation of bodily autonomy. However, someone has since pointed out to me that we do a lot of things to infants (and children) that are technically violations of bodily autonomy.

We consider this morally acceptable because we are providing some intervention that they (the children) are not capable of either requesting or refusing on the basis of it's benefits outweighing the harms. The best example of this, in my opinion, is vaccines. We give children a lot of vaccines because we know that they have (and do) substantially lower the chance of the child getting sick and/or dying from a preventable disease. In this case, the minor violation of bodily autonomy (vaccination of a child) is permitted because waiting until they are able to give their consent would introduce a substantially larger risk of harm.

How does this relate to male circumcision? Given this framework, we could accept male circumcision if (1) there are benefits to the procedure, (2) the benefits outweigh any risk of harm, (3) waiting until the child is able to consent to the procedure is not feasible (i.e., some significant portion of the benefits would be lost).

There is some mixed evidence for these three claims. Evidence in favor includes:

There are a number of reviews [1-3] by the same team that provide support for all three points. In particular this review [3] directly reviews the evidence of "arguments opposing male circumcision", debunking each one in detail. However, the fact that they are all by the same team is less encouraging. The evidence here is substantial, but there's a potential for bias.

That being said, the American Academy of Pediatric [4] also concludes that the "health benefits of newborn male circumcision outweigh the risks".

This Cochrane Review (essentially the highest quality evidence) [5] found male circumcision substantially reduces acquisition risk of HIV by heterosexual men and that incidence of adverse events is very low.

And this review and meta-analysis [6] found the same reduction for HPV.

Evidence against:

This review [7] suggests the benefits of male circumcision may not apply in North American countries

This article [8] claims the same for developed countries in general

This commentary [9] claims the same, suggesting that "from the perspective of the individual boy, there is no medical justification for performing a circumcision prior to an age that he can ... choose to give or withhold informed consent himself"

That being said these papers have also been challenged by advocates for male circumcision [10] and even opponents [9, 11] recognize that the rates of complications are very low, and the rates of serious complications even lower. In addition to that, complication rate was greater for older children [11], which provides support for the third point I highlighted above (i.e., waiting until they are older may introduce more harms than benefits).

And all of that being said, if the procedure is done, it should absolutely be done with some form of pain relief. Thankfully, it appears that the vast majority are performed in this fashion [11].

In the end, there is strong evidence supporting male circumcision for infants in developing countries. There are research gaps concerning if these benefits apply to developed countries (i.e., little work has examined this population specifically), which indicates a need for such research. That being said, with the extremely low complication rate and moderate evidence of benefits, there also isn't a strong argument against the procedure.

---

Female Genital Mutilation

Comparing this to female genital mutilation (FGM) will highlight just how egregious such equivalencies are.

First, a brief detour into biology. Men and women have various embryological precursors that develop into either male or female sex organs. These are called biological homologues, and they are roughly (although not perfectly) comparable. For example, an embryo has the gonad which, during sex differentiation, develops into the ovary in women and the testicle in men [12].

This framework allows us to make some rough comparisons between male circumcision and FGM. For example, it's likely that the "less invasive" form of FGM you were referred to is type 1A [13]. In this type, only the clitoral hood is removed. Both the clitoral hood and the foreskin develop from the prepuce, as they are homologous structures. Notably, even here, male circumcision and FGM type 1A would still only be homologous if (1) FGM type 1A has a similarly low risk profile as male circumcision and (2) male circumcision actually provides no benefits to the infant.

For the first point, we have little to no data on the complication rate of type 1A FGM, specifically because it is essentially never performed in isolation [14]. This is – almost entirely – a theoretical form of FGM. Despite this, even if it were more common it doesn't necessarily follow that the procedures would have a similar adverse effect profile. In fact, one of the most common arguments against male circumcision involves the numerous nerve endings in the glans (head of the) penis, generally in reference to how the foreskin "protects" the penis head or "preserves sensitization" (neither of which are proven assertions). But while the glans penis and glans clitoris have a similar number of nerve endings in absolute terms, the clitoral head is much smaller and therefore much more densely innervated [15]. As a result, it would be much more likely for the removal of the clitoral hood to result in irritation than the removal of the foreskin.

And for the second point, I've discussed the mixed literature on the topic in developed countries. However, most FGM is performed in developing countries (although certainly not exclusively so) [14], and in this context there is strong evidence of a health benefit to male circumcision and absolutely no health benefit to FGM.

To complete the comparisons between FGM and male circumcision in terms of homologous structures [12, 13]:

Type 1B involves the removal of the clitoris with the prepuce (clitoridectomy). This, anatomically speaking, would be similar to removal of (minimally) the penis head.*

Type 2 involves partial or total removal of the clitoris and the labia minora, with or without excision of the labia majora. This would be roughly comparable to the removal of the penis head, mutilation/cutting/removal of penile raphe (underside of the penis) with or without mutilation/cutting/removal of the scrotum.*

Type 3 is infibulation, or the narrowing of the vaginal orifice with creation of a covering seal by cutting and apposition the labia minora and/or the labia majora, with or without excision of the clitoris. There is no direct comparison for men, as they do not have a vaginal orifice or any similar structure.

Type 4 is all other mutilation/anything that cannot be categorized as above.

*Note: these comparisons aren't perfect due to differences in how the homologous structures are arranged. For example, removal of the penis head would also impact the urethra, whereas removal of the clitoris would not. That being said, these comparisons are far more accurate than between FGM types 1B - 4 and male circumcision.

To further drive home the differences, FGM results in substantial, severe health complications (unlike male circumcision) and has absolutely no known health benefits (possibly unlike male circumcision). These articles [16-21] go into great detail on this; the complications range from: infection, incontinence, infertility, severe and sometimes chronic pain, pregnancy complications, PTSD and post-traumatic symptoms, other psychiatric disorders, greater risk of STDs, and death.

There is no evidence of any benefits.

---

Conclusion

Hopefully, it's clear that male circumcision and female genital mutilation are in no way comparable.

The opponents of male circumcision often suggest that any violation of the bodily autonomy of infants is morally wrong, but this fails to consider the nuanced situation inherent to infant-hood and early childhood. They are physically and mentally unable of consenting to or refusing any medical procedure, which is why we have a – generally recognized – moral caveat to this principle that allows caregivers to act in the best interests of the child, particularly when waiting for the child to grow older before allowing any intervention would increase the risk of harm. (Childhood vaccinations and, really, any other medical procedure done on children, are other examples of this.)

It's possible that future research may indicate that male circumcision is not associated with benefits in developed countries. (This would remove male circumcision from the category of procedures described above.) Even then, however, it would not be comparable to FGM due to the vastly different complication rates.

I hope this helps you!

References under the cut:

Morris, B. J., & Krieger, J. N. (2013). Does male circumcision affect sexual function, sensitivity, or satisfaction?—a systematic review. The journal of sexual medicine, 10(11), 2644-2657.

Morris, B. J., Kennedy, S. E., Wodak, A. D., Mindel, A., Golovsky, D., Schrieber, L., ... & Ziegler, J. B. (2017). Early infant male circumcision: systematic review, risk-benefit analysis, and progress in policy. World journal of clinical pediatrics, 6(1), 89.

Morris, B. J., Moreton, S., & Krieger, J. N. (2019). Critical evaluation of arguments opposing male circumcision: A systematic review. Journal of Evidence‐based Medicine, 12(4), 263-290.

Task Force on Circumcision, Blank, S., Brady, M., Buerk, E., Carlo, W., Diekema, D., ... & Wegner, S. (2012). Male circumcision. Pediatrics, 130(3), e756-e785.

Siegfried, N., Muller, M., Deeks, J. J., & Volmink, J. (2009). Male circumcision for prevention of heterosexual acquisition of HIV in men. Cochrane database of systematic reviews, (2).

Shapiro, S. B., Laurie, C., El-Zein, M., & Franco, E. L. (2023). Association between male circumcision and human papillomavirus infection in males and females: a systematic review, meta-analysis, and meta-regression. Clinical Microbiology and Infection, 29(8), 968-978.

Bossio, J. A., Pukall, C. F., & Steele, S. (2014). A review of the current state of the male circumcision literature. The Journal of Sexual Medicine, 11(12), 2847-2864.

Frisch, M., & Earp, B. D. (2018). Circumcision of male infants and children as a public health measure in developed countries: a critical assessment of recent evidence. Global public health, 13(5), 626-641.

Deacon, M., & Muir, G. (2023). What is the medical evidence on non-therapeutic child circumcision?. International journal of impotence research, 35(3), 256-263.

Moreton, S., Cox, G., Sheldon, M., Bailis, S. A., Klausner, J. D., & Morris, B. J. (2023). Comments by opponents on the British Medical Association’s guidance on non-therapeutic male circumcision of children seem one-sided and may undermine public health. World Journal of Clinical Pediatrics, 12(5), 244.

Shabanzadeh, D. M., Clausen, S., Maigaard, K., & Fode, M. (2021). Male circumcision complications–a systematic review, meta-analysis and meta-regression. Urology, 152, 25-34.

26: The Reproductive System . (n.d.). In Anatomy and Physiology (Boundless) . LibreTexts. https://med.libretexts.org/Bookshelves/Anatomy_and_Physiology/Anatomy_and_Physiology_(Boundless)/26%3A_The_Reproductive_System

Abdulcadir, J., Catania, L., Hindin, M. J., Say, L., Petignat, P., & Abdulcadir, O. (2016). Female genital mutilation: a visual reference and learning tool for health care professionals. Obstetrics & Gynecology, 128(5), 958-963.

WHO, U. O. (2008). Eliminating female genital mutilation: An interagency statement. World Health Organization.

Shih, C., Cold, C. J., & Yang, C. C. (2013). Cutaneous corpuscular receptors of the human glans clitoris: descriptive characteristics and comparison with the glans penis. The Journal of Sexual Medicine, 10(7), 1783-1789.

Utz-Billing, I., & Kentenich, H. (2008). Female genital mutilation: an injury, physical and mental harm. Journal of Psychosomatic Obstetrics & Gynecology, 29(4), 225-229.

Klein, E., Helzner, E., Shayowitz, M., Kohlhoff, S., & Smith-Norowitz, T. A. (2018). Female genital mutilation: health consequences and complications—a short literature review. Obstetrics and gynecology international, 2018(1), 7365715.

Iavazzo, C., Sardi, T. A., & Gkegkes, I. D. (2013). Female genital mutilation and infections: a systematic review of the clinical evidence. Archives of gynecology and obstetrics, 287, 1137-1149.

Berg, R. C., & Underland, V. (2018). Immediate Health Consequences of Female Genital Mutilation/Cutting (FGM/C).

Sarayloo, K., Roudsari, R. L., & Elhadi, A. (2019). Health consequences of the female genital mutilation: a systematic review. Galen medical journal, 8, e1336.

Reisel, D., & Creighton, S. M. (2015). Long term health consequences of Female Genital Mutilation (FGM). Maturitas, 80(1), 48-51.

[pendulouspuppyudders]

i don't think anyone can choose to be monogamous

[maggiecheungs]

“utena is a bit like a shoujo equivalent of evangelion” = a common and inevitable comparison that is admittedly not a bad elevator pitch, giving an idea of utena's symbolism and the genre tropes it engages without requiring an essay-length summary of its plot and themes

“utena is evangelion for the girlies” = SHUT UP SHUT UP SHUT UP SHUT UP SHUT UP SHUT UP SHUT UP SHUT UP SHUT UPPPP

[hadesoftheladies]

"men are only bad because they're socialized to be violent :( without capitalism there'd be no patriarchy"

quick! who is doing the socializing! who is doing the socializing! no LOOK AT ME! hey *whistles* hey man just tell me just tell me who is doing the socializing if you could just tell me who is doing the socializing that would be so awesome haha!

"but their mothers don't tell them to put the seat back u--" I'm going to ask you very politely while clasping my hands and batting my eyelashes for you to shut up :)

[ariadnesweb]

Weird to call Akio the show's 'representation of the patriarchy', because while no one would deny that he is the show's main patriarchTM, the show is not subtle at all about it's symbolic patriarchy within the student council, where social and gendered power rests. Within it, the student council dispute for the ideal among the ideal, the ability to polish their swords into eternal bliss alongside the rose bride, the shape of the world transformed into their own personal affirmations and anxieties - they just have to win the rose bride long enough for a miracle.

The student council is formed of imperfect patriarchs: Saionji at one point literally owned the rose bride, but he lost, and his sensitive impulsivity quickly gains him the repudiation of the rest of the student council - Saionji himself remains too stubborn to recognize this; Miki likes the illusion of perfection, and has a strong pulse on the social requirements of princehood, but is completely disinterested in committing to any of its responsibilities, and hasn't resolved his prior commitments to his current family; Touga makes a case for his ownership of Anthy, and lacks the obvious flaws both Miki & Saionji have, but doesn't have courage (resilience?) to return to the Student Council after getting beat by Utena, and his duties as president are soon recovered by his sister, and his authority overshadowed by Akio.

While Juri and Utena could not reasonably be called patriarchs, their relationships with other girls are defined by a coldhearted individualism in which only they, and they alone, are real people. Shiori is Juri's pretty jealous former best friend, and Anthy is Utena's annoying and clingy charge to protect. Beyond that, neither of them really connects with other women, partially due to their interests, partially because they single-mindedly overshadow the girls they surround themselves with, ala Wakaba & Nanami. Their own relationship is terse and hard to communicate. While Juri and Utena are driven by a proud and admirable determination, their isolation makes it easy for their 'love interests' (Ruka & Akio) to overshadow and undermine their place in the student council.

Nanami is a double-edged case - she is both the loudest and punitive with the social and gendered power given to her as 'Touga's Dear Younger Sister', quickly asserting it against women and children, she is also the most vulnerable to having said power used against her, placed as she is to depend on Touga, and alienated from the other girls who would understand her. Not that the other girls are liable to help her - they too have their complexes and insecurities. Though if all the other duelists are direct mirrors to Akio's relationship with Anthy, Nanami is a mirror to Anthy herself, and the idea of stolen power. Nanami is the Rose Bride's shadow counterpart, the Witch Sister who sneaks her place alongside boys who don't quite belong to her.

Of course, to all of these people, Akio is 'the Prince' - he's an adult, he has a car, he knows more than them, he has more experience than them in the matters of sex, he owns the Rose Bride in a way none of them can as her only older blood relative, he's the vice president of Ohtori.

That's not the reason Akio is Miss Utena's prince to banish, though. If we were looking at Akio from a different perspective, we could see he's imperfect too: stuck operating in the shadows, marrying into a higher-class family, isolated alongside Anthy as one of the only (presumed) indian persons in the school, defined by his failures as Prince Dios, and stuck in an incomprehensibly tangled love affair (...the importance of fucking your sister, your fiancee, your fiancee's mom, and anyone your sister could call a friend all at the same time). The thing is, compared to the other members of the student council, who go on about princes-princesses and their shining things, Akio is seemingly approachable as a married man, and as Utena's best girlfriend's brother, who does not talk about those things, and seems to treat Utena with respect.

And isn't that the dream every girl prince has? To find a peer that treats you as an equal? And as a child trying to grow up - someone who can show you what adulthood is like? Someone who could kindly teach you beyond the world you already know? Is it the End of the World? That's surely what a girl trying to become a woman is searching for.

(Except, and this is what Utena struggles to identify, Akio does not treat Utena like a peer, Akio treats nobody like a peer. Only superiors to appease, or children to keep distracted.)

[xehcainam]

I have so many thoughts on Jimmy as both a narcissist and a patriarchal male and how that affects the story and I have nobody to spew this brain rot at what do I do

[wiisagi-maiingan]

Even when I'm really invested in the topic and enjoy the writing style, reading books about the history of Natives in the US really is just a miserable and draining experience. It's just a constant flood of hate and violence and cruelty.