Mariage et Patriarcat

Translation by Hypathie: Feminist and Anti-Speciesist Blog. The original English version of this essay can be found by clicking here.

Anita Magsaysay-Ho "Women Feeding Chickens"

By Marv Wheale

Le mariage est une institution ancienne, en même temps que contemporaine. Son aspect culturel réside dans sa capacité à appeler des aspirations telles que l’amour, le bonheur et l’identité. Le cérémonial du mariage lie ensemble des individus à la poursuite d’un avenir satisfaisant et comblé.

Vous ne pouvez pas reprocher à des couples de vouloir une vie merveilleuse, mais le mariage pose pourtant de nombreux problèmes. Je vais en examiner deux :

– Il occulte les inégales conditions sociales des hommes et des femmes ;
– Il dévalorise les autres relations intimes non sexualisées : amicales, fraternelles (entre frères et sœurs) et entre humains et autres animaux, en les renvoyant à un statut inférieur.

La politique sexuelle autour du mariage

Le mariage en tant que dispositif établi par la société dissimule les divisions de pouvoir entre hommes et femmes face à l’intimité qu’ils partagent. Plus simplement, les femmes n’ont pas un statut égal à celui des hommes même quand l’affection qu’ils partagent est profonde : l’assignation aux rôles sexuels / travail reproductif non payé / salaires inégaux sur le marché du travail / participation des hommes disproportionnée aux gouvernements / manque de représentation des femmes à la tête des grandes compagnies, dans la police, les cours de justice et l’Armée / le harcèlement sexuel, le viol, les violences conjugales et le meurtre / l’objettisation sexuelle dans la pornographie, les autres médias et la prostitution. Tous ces facteurs se mêlent à d’autres et sont aggravés par l’ethnie, la classe économique, le handicap, la taille, et l’âge.

Parce que le mariage obscurcit ces inégalités et désavantages, il rend plus difficile l’organisation contre le pouvoir mâle. La mobilisation d’énergie est divertie vers les “intérêts du mariage” qui engloutissent des tonnes de ressources matérielles et émotionnelles en quelque chose qui ne peut satisfaire nos désirs les plus profonds. Il est essentiellement contre-productif d’investir autant dans un but incapable de tenir ses promesses aux hommes et aux femmes en tant que groupes sociaux. De toutes les identités qui affirment la subordination des femmes au patriarcat, le mariage est une des plus influentes.

Les mariages LGBTQ+ en sont une réforme, mais ils ne peuvent pas préserver des sanctions d’une institution fabriquée par la société patriarcale. Toute amélioration du système finit par le légitimer. Pensez aux proclamations du capitalisme végane, aux mesures de bien-être animal, à la pornographie féministe, au travail du sexe…, tous hérauts de la libération. Ces mouvements contradictoires ne peuvent apporter de résultats en vue d’une émancipation. Ils sont tous des illusions libérales.

Les outsiders

Pour mieux appréhender les implications du mariage, vous devez reconnaître la situation où il place celles/ceux hors de ses frontières. Les non mariés sont relégués dans une position sociale subordonnée au motif qu’illes n’atteignent pas le modèle marital. Vivre à l’intérieur de différentes autres unions vous donne un statut inférieur. C’est évident non seulement au niveau de la non reconnaissance culturelle, mais également dans les lois des états. Les relations contractuelles des sexes dans le mariage, reconnues par l’état permettent toutes sortes d’avantages : des réductions d’impôts, des prêts bancaires, l’accès à l’adoption d’enfants, l’accès aux avantages sociaux du partenaire, des privilèges d’assurances santé, des droits de visite à l’hôpital, des directives pré-décès, des droits du survivant, des droits à l’héritage, des droits à l’immigration, et tous les avantages des proches-parents.

Les contre-arguments aux critiques du mariage

Des gens vous diront que c’est une simplification que de voir le mariage comme irrémédiablement sexiste, surpassant toute autre relation platonique. Après tout, des quantités de femmes sont heureuses dans le mariage. De ce point de vue, plus de sensibilité et de crédit devraient être donnés aux exemples particuliers de mariages où les deux époux s’alignent sur les objectifs féministes, et qui respectent le pluralisme des relations des non mariés ; ils proposent que tous les avantages légaux et économiques du mariage soient étendus aux relations alternatives.

De plus, de nombreux couples issus des classes moins privilégiées pensent que le mariage est un refuge : contre la suprématie blanche, l’adversité économique, le capacitisme dominant, et la primauté hétérosexuelle. Ils proclament que bien que le mariage a des inconvénients pour les femmes, il est moins pénalisant que les pesants problèmes imposés par le racisme, le classisme, le capacitisme ou l’hétérosexisme. Ce qui est important pour elles/eux, c’est de centrer le mariage sur la réciprocité et la résistance aux injustices sociales. Dans ces cas, le mariage est estimé fortifier la classe laborieuse, les combats contre le racisme, ceux des handicapés et des LGBTQ+ : en retour, le mariage s’en retrouve fortifié.

Les mariages entre véganes aussi sont vus comme un moyen d’exprimer publiquement un attachement émotionnel, des valeurs communes pour la cause de la libération animale. Ce raisonnement et ces sentiments sont similaires aux autres mariages axés sur la justice sociale.

Dernières remarques

Non, tous les mariages ne sont pas égaux, mais la querelle contre le mariage est politique, car il est une entité politique.

L’idée du mariage, bon ou mauvais, faisant consensus, dépendant du respect mutuel, de l’affection et de la solidarité, masque la réalité des classes de sexe et la privatisation des femmes dans l’institution. Il dévalue celles/ceux qui ne veulent pas en être culturellement et légalement, refusant d’être ébranlés par l’optimisme progressiste des gens mariés à l’esprit aussi ouvert soit-il.

Certainement que l’intimité et l’activisme politique sont accessibles hors liens maritaux.La violence des hommes contre les femmes est un système de pouvoir qui s’exprime majoritairement dans les liens du mariage. Pourquoi promouvoir un système oppressif qui masque l’occupation structurelle des hommes de la vie des femmes ?

Ne pourrions nous pas rendre l’intersectionnalité plus inclusive vis à vis des femmes battues en critiquant le mariage comme une fabrication sociale ? Nous savons que le genre, la race, le capacitisme, la classe, sont des constructions sociales, pourquoi ne pourrions-nous pas dire que le mariage en est une aussi ? Tendons-nous à nous accrocher socialement à des habitudes apprises qui nous empêchent de questionner en profondeur nos visions du monde ?

Je ne demande pas aux gens mariés de se séparer ou de divorcer. Ce serait arrogant, inconséquent et absurde. Ce n’est pas la faute des individus s’ils ont été socialisés par des normes et des valeurs. Mon invitation est de mettre de côté nos résistances aux questionnements et de soumettre nos institutions sociales à l’épreuve de la pensée, du ressenti et du vivre.


Marv is a moderator for the Vegan Feminist Network Facebook page.

Marriage and Patriarchy

Anita Magsaysay-Ho "Women Feeding Chickens"

By Marv Wheale

Marriage is an ancient yet contemporary institution. Its cultural allure lies in its ability to appeal to aspirations for love, happiness and identity. Ceremonial bonding is a way of tying individuals together in pursuit of a fulfilling future.

You can’t fault couples for wanting a marvelous life but the troubles with marriage are many.  I will examine two:

– wallpapers over unequal social conditions between men and women

– demotes intimate nonsexualized relationships (friends, siblings, humans with other animals) to a lower status

Sexual Politics Surrounding Marriage

Marriage as an established fixture of society veils the divisions of power between men and women in the face of intimacy between them. Quite simply, women do not have equal standing to men even when mutual fondness is deep: assigned sex roles at home / unpaid reproductive labor / unequal pay in the labor market / disproportionate participation in governments / lack of representation as heads of large companies, police, courts and the military / sexual harassment, rape, battering and murder /  sexual objectification in porn, other media and prostitution.  All these factors are compounded by race, economic class, disability, size, age…

Because marriage obscures these disadvantages it makes it hard to organize against male power. Mobilizing energy becomes diverted into “marriage interest” which sinks scads of material and emotional resources into something that can’t satisfy our deepest longings. Essentially it is counterproductive to invest so much into what is unable to deliver what it promises to women and men as social groups. Of all the identities that affirm women’s subordination in patriarchy, marriage may be the most influential.

LGBTQ+ marriages are a reform but they retain the effect of sanctioning an institution made by patriarchy. Any improvement to the system further legitimizes it. Think of the touted vegan capitalism, animal welfare measures, feminist porn, sex object work heralded as bridges to liberation. Contradictory movements won’t bring emancipatory results. They are liberal illusions.

Outliers

To further grasp the implications of marriage you have to recognize how it constructs those outside its borders. The unmarried are relegated to a subservient social position on the basis of not measuring up to the marital model. Living in different kinds of connections they are less than. This is evident not only at the level of cultural nonrecognition but in the laws of the land. State sanctioned sexual relationships afford all kinds of rewards:  income tax deductions, mortgage loans, adopting children, access to a partner’s social security benefits, medical insurance privileges, hospital visitation rights, advance directives in dying, survivor rights and inheritance beneficiaries, immigration rights, next of kin rights, etc.

Counter Arguments to Marriage Criticism

People will say it’s an oversimplification to see marriage as irredeemably sexist and lording over platonic relationships.  After all, myriads of women are happily married.  From this standpoint, more sensitivity and credit should be given to particular examples of marriage where both spouses have demonstrated alignment with feminist objectives and respect the relationship pluralism of the unmarried.  They propose all legal and economic advantages of marriage be extended to alternative relationships.

Furthermore, numerous underprivileged couples find marriage to be a refuge from white supremacy, economic adversity, abled dominance and hetero-primacy.  They claim while marriage has its downsides for women it is less burdensome than the more overbearing problems of racism, classism, ableism, heterosexism.  What’s important to them is to centre marriage on reciprocity and resistance to social injustices.  In these cases marriage is deemed to strengthen working class, racial, disability and LGBTQ+ struggles and they, in turn, fortify it.

Vegan marriages are held up as a way to publicly express emotional attachment, shared values and the cause of animal liberation.  The reasoning and feelings are similar to other social justice-minded marriages.

Final Remarks

Yes, not all marriages are equal but the dispute against matrimony is political since it is a political entity. The idea that consensual marriage can be good or bad depending on mutual respect, affection and solidarity, clouds the reality of sex classes and privatizing women within them. It also downgrades those who don’t belong to it, culturally and legally, undeterred by the progressive optimism of open-minded married people.

Surely people can and do have intimacy and political activism without nuptial ties.

Violence towards women by men is a system of power.  Much of it happens within a spousal setting. Why promote an oppressive form that disguises the structural occupation of men in women’s lives?

Couldn’t we make intersectionality more inclusive of battered women by critiquing marriage as a fabrication?  We know gender, race, ability and class are social constructs, why can’t we ascertain marriage as one too?

Do we tend to cling to socially learned habits that prevent us from scrutinizing our worldviews?

I am not calling on married people to separate or divorce.  That would be arrogant, reckless and absurd. It’s not individuals fault for being socialized into societal norms and values. My invitation is, to put aside resistance to questioning and challenging our institutionalization into ways of thinking, feeling, living.

 


Marv is a moderator for the Vegan Feminist Network Facebook page.

Vegan Dating: When Men Fake It to Make It

Heart-Beets-Arugula-Salad

I went vegan at 17, about the same time I started dating. Since then, I can probably count on both hands the number of men interested in me (I am straight) who declared themselves vegan as though it were the next level up from flowers and candy.

Many vegans consider themselves what obnoxious news journalists label “vegansexual.” That is, vegans like to date other vegans. For some, it simply comes down to the fact that kissing someone who’s just slurped down a cup full of frozen cow lactation is just gross. For others, dating nonvegans can be an intensely frustrating experience because veganism is such a strongly held political position. If someone able to do so does not care enough about the suffering of others to stop eating and wearing them, vegans will wonder if this is the kind of person they want to commit themselves to.

Of course, very few vegans were born vegans. Many were once those very same politically apathetic milkshake-drinking folks, easily in a position to be vegan but not especially interested in doing so. Of course, some are structurally marginalized from veganism and are never deserving of shame or exclusion; the “choice” to go vegan is not readily available to all. It doesn’t help to be close-minded. People can and do change. Circumstances change, too. “Vegansexuality” ignores the potential.

Another consideration is the inherent limitation of a small dating pool. At around 1% of a given country’s population, there’s just not many folks to pick from. Speciesism is still very much a social norm. I’ve been a country girl for most of my life, and you don’t find many vegans outside major metropolitan areas. This has meant for me that vegansexuality has not always been a realistic lifestyle.

While I have been relegated to dating nonvegan men without much choice, the other side of the coin is that these nonvegan men are probably dealing with a vegan for the first time and they simply don’t know how to act. For someone only loosely aware of what veganism is all about, it might not seem like such an offense to jump on the vegan bandwagon to get the girl.

In some ways, I can appreciate the gesture. Many of these fellas just want to demonstrate that they’re willing to be the man they think I want them to be. They want to show some sort of interest in my interests. Certainly, they’re a step up from the occasional macho-man wastes-of-my-time who felt the need to remind me every so often, “I eat meat, I’ll always eat meat, there’s nothing you can do to change that!” I also enjoy going to a restaurant and not feeling like an alien. The luxury of informing the wait staff that, “We’re both vegan!” when unfurling an order laden with special requests does not go unappreciated. Neither does a home-cooked meal prepared by someone other than myself for a change.

For the most part, however, the gesture backfires. It’s kind of like those movies where the male protagonist borrows a baby or a puppy to impress his lady love. Parenthood is a serious commitment. Much like veganism, it isn’t something you take on lightly. Speaking honestly, becoming vegan is a relatively big life decision—you’re changing most of your eating and purchasing patterns and you’re going to be the sore thumb at family gatherings for a couple of years at least until everyone gets used to it. I would think that most people might actually want to learn about the issues first and try to understand why doing something that’s initially such a pain is actually worth doing.

This lack of sincerity makes a difference. Inevitably, when the relationship fails to materialize or fizzles after a few weeks or months, these men generally return to consuming Nonhuman Animal products. When it’s clear I’m not interested in them, suddenly being vegan is “too hard” or it drops from their radar completely. I can’t help but assume that their putting on a vegan front is a red flag that they would be deceptive in other areas of the relationship as well.

carrot_heart

It is worth noting, however, that three men that I’ve dated went vegan and actually stayed vegan. What was the difference? In getting to know me, they also became familiar with the issues and my passion for social justice. They saw veganism as a political action and went vegan for the animals, not for me. In fact, two were vegan for months before they finally admitted their transition to me. One of them told me outright: “I didn’t want you thinking I was doing this for you.” Our relationship ended in 2007; he’s still vegan.

For me, veganism is an intensely serious commitment. I am vegan because I am a social activist fighting oppression. I am vegan because I believe Nonhuman Animals deserve equal consideration. I am vegan because the consumption of Nonhuman Animal products is also a human rights issue; speciesist industries impose immeasurable suffering on marginalized humans such as immigrants, people of color, and disabled people who labor in their dairies, slaughterhouses, and tanneries. Poor people in Western countries are concentrated in food deserts where toxic processed animal products are forced on them, laying waste to entire communities. They are also most likely to bear the burden of environmental chaos perpetrated by animal agriculture. Veganism is a struggle of life over death, freedom over oppression, and justice over exploitation. I don’t think it’s very cute when men reduce it down to throwing out their frozen pizzas just for a shot with me.

It is also manipulative. Instead of an honest presentation, these men are fabricating an illusion designed to deceive. Veganism becomes another creepy tool of the pickup artist. Men’s vegan-fronting in relationships is a feminist issue, too.

But it keeps happening. So, I simply sigh, smile, and say, “Good for you!” After all, the activist in me holds out hope that maybe they’ll actually get interested in fighting oppression and stick with it. At the very least, their being vegan for the next few weeks or months will, theoretically, save a few lives. When it’s over, however, it’s no surprise to me when I run into them later and they’ve got their hand in a bag of cheesy Doritos. I just roll my eyes and feel satisfied that I made the right call in passing him over.

It definitely gets old. The original version of this essay was written some years prior, and my impatience with the nonvegan dating pool has grown. Now that I’m in my thirties, I’m in a better position to negotiate. I’ve given vegansexuality a try. I met my current partner on a vegan dating site, and never once have I had to deal with manipulative pretenses of veganism with him or awkward only-vegan-at-the-table moments. Now my radical, rage-the-patriarchy feminism, on the other hand, is a whole different ballgame…

 

ARationalApproachtoAnimalRights

This essay is a revision of “Why I’m Not Impressed When Guys ‘Go Vegan’ For Me” first published on June 14, 2013 with a now defunct feminist blog. You can read more about gender and veganism in my 2016 publication, A Rational Approach to Animal Rights.


Corey Lee WrennDr. Wrenn is Lecturer of Sociology. She received her Ph.D. in Sociology with Colorado State University in 2016. She received her M.S. in Sociology in 2008 and her B.A. in Political Science in 2005, both from Virginia Tech. She was awarded Exemplary Diversity Scholar, 2016 by the University of Michigan’s National Center for Institutional Diversity. She served as council member with the American Sociological Association’s Animals & Society section (2013-2016) and was elected Chair in 2018. She serves as Book Review Editor to Society & Animals and has contributed to the Human-Animal Studies Images and Cinema blogs for the Animals and Society Institute. She has been published in several peer-reviewed academic journals including the Journal of Gender Studies, Feminist Media Studies, Disability & Society, Food, Culture & Society, and Society & Animals. In July 2013, she founded the Vegan Feminist Network, an academic-activist project engaging intersectional social justice praxis. She is the author of A Rational Approach to Animal Rights: Extensions in Abolitionist Theory (Palgrave MacMillan 2016).

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Vegan Feminist Family Planning

Content Warning: This essay constitutes a trans/intersex exclusionary discussion of birth control. It also focuses on heterosexual relationships.

Not Safe for Work: Contains a discussion of family planning which, while not graphic, may not be appropriate in some office spaces.

A row of colored condoms

Have you considered if your family planning is vegan? What’s in your birth control? Was your birth control tested on Nonhuman Animals? Will the waste matter from their production and use harm free-living nonhuman communities? Vegan Warrior Princesses Attack tackle these issues in an advice column, “Is Birth Control Vegan?” which inspired me to think a little deeper about structural barriers in our activism.

They say the personal is political, and not much gets as personal as what we put into our bodies and how we express our sexuality. It makes sense to question how anthroparchy can shape our sexual relations. It is definitely worth asking how vegan your birth control is. However, it’s also worth asking how feminist it is.

Birth control has been lauded by the women’s movement as one of the great liberators from patriarchal confines. It freed women from mandatory motherhood and allowed them greater control over their life course. But birth control is not evenly enjoyed or evenly accessible.

Certain disabilities can seriously inhibit cis-women’s choices in hormonal birth control (for example, I have a hearing and balance disorder that is triggered by most mainstream products). Additionally, hormonal birth control can be extremely detrimental to women’s physical and emotional health. Among other things, it can cause debilitating depression, cardiovascular problems, and brain cancer. These are risks that men need not incur as a participant in the relationship.

GYN-visit

Indeed, the extreme burden placed on cis-women in heterosexual relationships is another issue we should consider when discussing vegan family planning. Obtaining and maintaining a birth control regime, especially for poor, teenage, uninsured, or undocumented women, is very difficult, expensive, time-consuming, and often physically and emotionally uncomfortable or traumatic. 

In the poor Appalachian community in which I grew up, uninsured girls and women would have to make multiple phone calls, make multiple visits, wait hours in the understaffed community health department, endure humiliating and sometimes painful exams, and sit through condescending lectures about sexual health by staff who presume that if you can’t afford birth control, you must also be ignorant of basic body functions.

Even after all of these hoops of fire vulnerable women are expected to jump through (and few will), they can still be expected to pay based on their income or that of the person with whom they are living. I can remember vividly the shame of being turned away when I couldn’t afford the ten dollars my health department required for reduced cost birth control. 

At the end of the day, it’s nobody’s business how anyone seeks to manage their own sex lives. We’re vegan in an imperfect world. If you can access vegan birth control and it doesn’t negatively impact your health, that’s brilliant: please keep doing that. If you cannot, don’t beat yourself up about it. There are some structural issues that are very difficult for activists to impact or to circumvent when living our politics. Much of our vegan philosophy is developed by elite, native-born, insured, well-paid, able-bodied white men. Their idea of perfection isn’t realistic for many marginalized communities. At least not yet.

Incidentally, vegan condoms are available. I have seen them for sale on vegan websites like VeganEssentials.com. However, their cost and the inconvenience of mail order means that even this option has its limitations (and condoms only have about an 80% real-world success rate in preventing pregnancy, 98% in “perfect” circumstances). Continued vegan activism will ensure that affordable vegan birth control will be more accessible as veganism popularizes. In the meantime, do the best you can.

 


Corey Lee WrennMs. Wrenn is the founder of Vegan Feminist Network and also operates The Academic Activist Vegan. She is a Lecturer of Sociology with Monmouth University, council member with the Animals & Society Section of the American Sociological Association, and an advisory board member with the International Network for Social Studies on Vegetarianism and Veganism with the University of Vienna. In 2015, she was awarded Exemplary Diversity Scholar by the University of Michigan’s National Center for Institutional Diversity. She is the author of A Rational Approach to Animal Rights: Extensions in Abolitionist Theory.
whyveganism.com

The Sexual Politics of Breast Milk in the Amazon

Content warning: Contains images of victimized Nonhuman Animals.
Not Safe for Work: Contains images of people unclothed.

awa-amazon-tribe-breastfeeds-animals-61

Image credits: Domenico Pugliese | Image was not altered by VFN

In a story with Bored Panda, a photographer’s account of an indigenous tribe in the Amazon highlights the practice of breastfeeding nonhuman species. The above image is used to bait readers into clicking and visiting the site, suggesting that the practice is considered shocking and strange.

From a vegan feminist perspective, this “click bait” is intriguing.

Why stigmatize when humans breastfeed other animals? It erodes that hierarchy of power and dominance–it reminds us that we are all animals.

SqA cow being milked by machineuirrels aren’t the only opportunists. Many humans consume enormous quantities of nonhuman breast milk. Importantly, it is mechanically collected. Why is it stigmatized to drink directly from the breast of other animals? Again, it reminds us that we are animals. Separation also helps to commodify and objectify the persons exploited in the process. This is necessary because intimacy and empathy disrupt oppression.

It should also be noted that breastfeeding in general is rather stigmatized in the “developed” world. Again, this likely has to do with breast feeding reminding us that we are animals, too. Of course, it also uses a sexualized body part for something other than male pleasure, a cardinal sin in the patriarchy.

As shocking as these images may be to some readers, humans breast feeding other animals is not new or unheard of. It is, however, rarely visible in patriarchal, elite-run media spaces and historical accounts.

Image credits: Domenico Pugliese

Image credits: Domenico Pugliese

What is also interesting from this story is that the Bored Panda story fails to include any images from the collection that depict animals in various states of death, decay, and butchery. This gruesome theme featured prominently in the original photographer’s gallery.

But nonhuman suffering does not fit into the journalist’s one-with-nature paradise narrative. Consider the images below, for instance. Bored Panda chose to share the image of a man kissing a monkey, but did not include the image of the monkey broiling for dinner.

The photographer is quoted:

They feed the squirrels and monkeys like they feed their kids, breast feeding. [ . . . ] It highlights how far we have come from where we were. [ . . . ] They are so close to nature. [ . . . ] In fact, it is not even close – they are part of nature.

Indeed, indigenous communities are frequently subject to this romanticization, a process that is objectifying in itself. Inaccurate and infantilizing, these stories make good entertainment for the perceived white audience in the West.

Image credits: Domenico Pugliese

Image credits: Domenico Pugliese

Image credits: Domenico Pugliese

Image credits: Domenico Pugliese

 


Corey Lee WrennDr. Wrenn is Lecturer of Sociology. She received her Ph.D. in Sociology with Colorado State University in 2016. She received her M.S. in Sociology in 2008 and her B.A. in Political Science in 2005, both from Virginia Tech. She was awarded Exemplary Diversity Scholar, 2016 by the University of Michigan’s National Center for Institutional Diversity. She served as council member with the American Sociological Association’s Animals & Society section (2013-2016) and was elected Chair in 2018. She serves as Book Review Editor to Society & Animals and has contributed to the Human-Animal Studies Images and Cinema blogs for the Animals and Society Institute. She has been published in several peer-reviewed academic journals including the Journal of Gender Studies, Feminist Media Studies, Disability & Society, Food, Culture & Society, and Society & Animals. In July 2013, she founded the Vegan Feminist Network, an academic-activist project engaging intersectional social justice praxis. She is the author of A Rational Approach to Animal Rights: Extensions in Abolitionist Theory (Palgrave MacMillan 2016).

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From Domestic Violence in a Homophobic and Meat-Centric Country to Animal Rights Activist: Destroying the Hero Worship

Trigger Warning: Discusses sexual abuse, domestic violence, heterosexism, eating disorders, and suicide.

Destroying-the-Hero-Worship By Raffaella Ciavatta

Before I dive into this article I have to confess that writing it was not an easy decision. I’ve been wanting to write about it for a very long time but undressing myself before the eyes of people I’ve never seen, talked to or interacted with in any way can open the door to a lot of hatred. But it also opens the doors to all of you out there, who can relate to my experiences, and my hope is that you too, can turn violence into activism. This story is for you, brothers and sisters.

Pink flowery sheet set up as a tent with blankets and pillows insideI too have regarded women as prizes. I am no heroine. And for that I am sorry.

I was born and raised in Brazil, a tropical paradise, people say, where everyone is always partying, LGBTQ flags flapping on a hot breezy day, gunshots and pools of blood, a country which has as many steak houses as the U.S has Starbucks’ stores.

Growing up there was far from paradise. I discovered glimpses of my sexuality at a very early age, so young I’m not sure how old exactly I was but I’m going to estimate 5 years old. I remember this girl came to play with me and I took her to my bedroom. I loved to pretend I was camping so I used to make tents with my bed sheets. I invited her in. I kissed her. We touched each other.

About a year later, age 6 a man came to live with us. I’ve always had a talent to read people and I knew something about him was terrifying. I refused to call him father not because I was jealous that my mother was with someone but because I could smell the violence in him. I called him “Big Bee” (if you translate it from Portuguese), probably because I had been stung by bees before and I knew it hurt a lot.

Like most predators, he took some time to unveil his true self. Before that he had to gain our trust and approval, which he tried to get from me by buying me things, taking me to places I wanted to go, and by supposedly making my mother happy. I pretended to give him my trust but inside I was shaking.

Then the days when he would come home somewhat drunk started. At first it was because he had a bad day at work, long hours of art direction call for some whiskey. Those days started to get more frequent, the tone of his voice started to raise, his hands also started to raise. I put myself between him and my mother day and night, I begged him to stop, leave her alone. For some reason I knew I was immune to him. I didn’t fear for my life, I feared for my mother’s.

Every night I knew he was coming home because I could hear the revving sound of his car entering the garage. Sometimes I would hear it for minutes because he was too drunk to drive through it. I would never fall asleep before knowing he had arrived, even when it was very late and I secretly hoped he would die alone in a car crash. But he never did. He always came back.

Car headlights at night

He would come straight to my bedroom since my mom had started sleeping with me. Sometimes she would come out to talk to him. Inevitably I had to go out to stop him from beating her because he always did.

I studied a lot then, from 8am to 4pm. I loved school and I hated home. I never told anyone about what was happening at home. I became so hollow and cold I remember this one time I was looking at myself in the mirror, forcing myself to cry right before I went to school to see if one of my friends would notice so I could tell them what was going on. Not one single drop came out. I grinned and beared. It was almost relieving, to live this double life. In the eyes of the world I was just this kid, innocent and naive.

The drinking then started to happen at home. He would sit in his study, writing his pathetic poetry, pretending to be some kind of artist while quenching his thirst with a Johnny Walker bottle. He would fall asleep with his mouth open, in such deep sleep I imagined myself throwing all sort of disgusting things in it.

I have almost completely erased the 6 years of abuse from my mind without erasing the consequences of it, of course. But I vividly remember one night when I must have fallen asleep and I woke up to sounds heavy suffocation. I jumped out of bed. He was giving my mother a choke hold. My mother, someone who suffered from asthma, a choke hold. I jumped on him, I took him off her. I think this was also the same night when he had almost broken her wrist.

Leonardo Dicaprio, black and white image. He is young with shaggy spikey hair. Holding a large pair of plastic lips that read "kiss me"In anticipation of people saying I became gay because of an abusive male figure in my life, even though it’s a fact I was already attracted to girls before, I started to give boys more of my interest but let me point out, I was obsessed with Leonardo DiCaprio – androgyny anyone? I was reassured not all boys were abusive and violent but I knew I didn’t want to be with them.

Not long then my mother had a brain aneurysm, right in front of me. She told me she covered her face because she felt like her eye was coming out. She was identified with aneurysm pretty quickly. I told her it was going to be okay, but that she was going to look like Sigourney Weaver in the movie Alien – basically saying that she was going to have her head shaved, operated.

She survived. With no neurological damage. A true miracle if you ask me. It would all have been good if we hadn’t gone back home and it had taken another act of violence from him to finally dictate that we were leaving for good. I was in my pajamas.

Not surprisingly my sense of justice and determination to fight against injustices only grew bigger: the same way I felt it was my responsibility to protect my mother, I felt like it was my responsibility to also help others. “Trauma and activism appear to be in contradistinction—the former defined by exclusivity and concealment, being hidden and out-of-sight; and the latter by action, out-in-the-open, in public,” says Outspoken.

I had always been drawn to helping animals, cats and dogs for the most part, but insects, birds and fishes also. At age 15 I also thought I was helping women by getting involved in relationships in which women seemed to need my help with a specific issue: straight rebel girls who wanted to piss off their parents, girls who couldn’t feel anything at all, girls who were taking a break from their current relationship, later in life married women, women who were just as lost as me. I would immerse myself completely in them, ensuring that they were completely in love with me. It was almost like art for me, how they would put me up on a pedestal.

The cycle basically went down like this: get involved into a relationship with a woman who supposedly needed an issue resolved, be the heroine of the day, get bored because the “challenge” was finished, leave. A few things to point it out is that this cycle was very gradual. It was never about the sex, quite the opposite, I despised one night-stands. It was for me a narcissistic need for attention, to feel loved but to anticipate the inevitable destruction of that relationship and so be the one who leaves it first.

I would then start to destruct the relationship, usually by cheating. I have cheated on almost every single girlfriend I had and I had many – I will not get into detail of every individual since I don’t have the consent to share our story publicly. I had given them what I thought they wanted and it was time for them to be on their own. So I abandoned them. “If I could recover from all the atrocities I had gone through, they sure could recover from a breakup,” I told myself over and over again to justify my behaviour.

Those relationships made me feel alive, made me feel like I was in charge. Between my self-destruction spiral with anorexia, a disease in which one disappears to be seen, bulimia nervosa (and very shortly with alcohol), my attempt of suicide, and my struggle with homophobia (Brazil has highest LGBTQ rate of murder in the world), from verbal to physical abuse, those relationships were something I had control of and I didn’t even have to feel guilty about it: it was consensual.

Image of fox that contains quote: "You become responsible forever for what you have tamed"

My favorite character in The Little Prince was the Fox, “People have forgotten this truth,” the fox said. “But you mustn’t forget it. You become responsible forever for what you’ve tamed. You’re responsible for your rose.” My mother, seeing my vicious patterns tried to warn about the consequences. But I did not want to take love advices from her. Not after everything she had put me through.

I left Brazil to come to the US in hopes to leave my demons behind. But they followed me. I became involved in LGBTQ activism, feeding the homeless and became involved again into helping cats and dogs. My good deeds were still taking place while I continued to treat women like trophies, to self-destruct and of course, I continued to eat the flesh and drink the secretions of non-human animals.

It was time to go back to therapy. I was 26 and I was still getting involved in relationships in which I was the heroine, bragging to my friends about my “adventures.”

In parallel I became the board director at a dog and cat rescue. It was then that I came to realize the hypocrisy into saving some animals but not all by watching slaughterhouse videos, today I recommend this one. Long story short, I went vegan overnight, and most importantly I became a vegan activist.

I knew I needed help. To understand why self-destruction was taking over my life and how I could end my relationship patterns. It was because of doctor Laura and over 1 year of intense therapy (this was followed by other years of therapy I had done) that I was able to identify my mechanisms and make sure my patterns were broken. It was not easy. It was painful, humiliating in many ways, but enlightening.

I am a product of a broken home, like Placebo would say. It is true that childhood trauma affects and changes someone forever:

The Adverse Childhood Experiences Study is something that everybody needs to know about. It was done by Dr. Vince Felitti at Kaiser and Dr. Bob Anda at the CDC, and together, they asked 17,500 adults about their history of exposure to what they called “adverse childhood experiences,” or ACEs. Those include physical, emotional, or sexual abuse; physical or emotional neglect; parental mental illness, substance dependence, incarceration; parental separation or divorce; or domestic violence. For every yes, you would get a point on your ACE score. And then what they did was they correlated these ACE scores against health outcomes.

What they found was striking. Two things: Number one, ACEs are incredibly common. Sixty-seven percent of the population had at least one ACE, and 12.6 percent, one in eight, had four or more ACEs. The second thing that they found was that there was a dose-response relationship between ACEs and health outcomes: the higher your ACE score, the worse your health outcomes. For a person with an ACE score of four or more, their relative risk of chronic obstructive pulmonary disease was two and a half times that of someone with an ACE score of zero. For hepatitis, it was also two and a half times. For depression, it was four and a half times. For suicidality, it was twelve times. A person with an ACE score of seven or more had triple the lifetime risk of lung cancer and three and a half times the risk of ischemic heart disease, the number one killer in the United States of America. (Nadine Burke Harris 2014)

Do my destructive relationships have do with my past? Absolutely. But it does not excuse me or anyone else from seeking help. Multiple times if you have to. Our past cannot be used as an excuse to justify our actions.

Author stands at protest holding a poster of a pig that asks, "Will You Let Me Live?"

I overcame my personal trauma and transformed it into a catalyst for activism. It was most likely because of my trauma that fighting against injustices was so dear to me. However, as you have seen, I am no heroine. Despite my exhaustive dedication to Animal Rights and for that matter, to all forms of oppression, I have treated women like trophies. I have never been a predator, or engaged in any form of nonconsensual act but I have used those relationships as a way to feel empowered and then to self-destruct. I have also never shared anything about the women I was with publicly without their consent but I have disregarded the feelings of countless individuals.

What triggered me to write this article was the return to Facebook of Hugo Dominguez, former Direct Action Everywhere organizer, who has admitted to sex crimes. I see a few parallels between us, this is why I want to bring him into this story.

Hugo may have acknowledged his behaviour but he hasn’t actively and truly sought help. Someone who wants to get better will remove themselves from situations that will trigger the behavior again, and in his case his attention-seeking addiction is being fed by his latest return to Facebook.

I too have regarded women as prizes, so I know exactly where Hugo stands. I too have moved away from my country trying to escape my past, I too have taken a few months to reflect but those were band-aids on a hemorrhage. Overcoming a vicious behaviour takes time and commitment. It also includes giving time and space to the victims.

I have described my upbringing in detail to inspire others who have gone through childhood trauma to seek help. Consciously or unconsciously I have let my past dictate my present but we must use traumatic experiences to push us forward, to help us and others grow. I sincerely hope Hugo can.

We have seen the dangers of hero worship, so please, let’s destroy pedestals and let’s embrace one another on the same level.

 

Raffaella

Co-founder of Collectively Free, Raffaella Ciavatta is vegan animal liberation activist, art director, poet, photographer wanna-be, DJ in some past live and most importantly… a big dreamer who makes things happen.