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Raping Children under Pretext of Marriage
Saudi Arabia: A Hepatitis B infected 65-year-old man married an 11-year-old girl. Soon she’ll be infected.
Yemen: A 10-year-old was forced to marry a 30-year-old deliveryman. He took her out of school and beat her regularly. (Due to some smarts and luck, she later became a ten-year-old divorcee.)
Saudi Arabia: A father married off his 13-year-old daughter to a man in his 50s because he wanted dowry money to buy a car.
Afghanistan: A 14-year old was married off to satisfy an obligation. Abused, used as a servant, and forced to sleep in an outbuilding with animals, she eventually (and famously) ended up on Time Magazine’s cover with a severed nose as punishment for fleeing her abuse.
One Saudi social worker told Al Riyadh that she knows of three thousand cases where girls, 13-years-old and younger, were forced to marry men old enough to be their fathers or grandfathers. Or as Eman Al Nafjan at change.org described it, “forcing children to be raped under the pretensions of marriage.”
All of this is ironic as staunchly pious Muslim states somehow forget their religion: The Quran gives females the right to consent to marry. But forcing children to marry removes their say. Early Islam actually had a feminist air, and many Muslim feminists are working to return to that more woman-positive time.
Fortunately, a movement against child marriage is rising in Saudi Arabia. If you would like to read more, go to change.org, where you can also sign petition.
Hopefully, one day the right to consent to marry will not be just an empty promise.
Georgia Platts
Related Posts: Early Islam’s Feminist Air
Don’t Reject Your Culture, Even When It Mutilates You
Cultural Relativism: Must We Be Nazis to Criticize Them?
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What Do Top Model and Hard Core Porn Have in Common?
What do hard core porn and reality show, Top Model, have in common? Hard core pornography often gets the viewer off on women’s suffering. So does Top Model.
In the first episode the models underwent Brazilian bikini waxes on camera. As Jennifer Pozner described it, “Cameras flitted back and forth from their pained facial expressions to their nearly nude legs spread wide in the air, while the audio lingered at length on the models’ blood-curdling screams as hot wax was spread over their genitals and their pubic hair was ripped off.”
The only thing missing was the close-up.
Pozner went on to describe how contestants have been asked to drop from platforms onto surfaces with little cushioning, or to sit on ice sculptures in freezing temperatures. One model was asked to pose in a pool of icy water – shaking, shivering, and begging for a break – until her body began to shut down from hypothermia and she was rushed to a hospital.
If pain and suffering isn’t imminent, models are asked to act as though it is, coached to look “scared! Something’s chasing you! Something’s coming to get you!” Scared, “but pretty,” that is.
Host, Tyra Banks, has also asked models to act like they are in pain: chest pain, fingers slammed in a door, strangulation… A signature pose was suggested for one model, “Look like you’re getting punched.”
Beautiful, sexy women in fear and pain. All reminiscent of hard-core pornography. In the popular video, “Two in the Seat #3,” an actress is asked by an off-camera interviewer what will happen. She replies, “I’m here to get pounded.”
In other pornos women are hit or raped. Too-large objects are inserted as actresses scream out. Sometimes pain is registered in penetration. Even when suffering isn’t purposely placed in the script, directors don’t bother to edited it out, suggesting viewers’ taste. More and more, the new edge in porn involves cruelty.
I worry about a society that develops a taste for women’s torment. Or for anyone’s distress. As pain becomes eroticized, women can develop a desire for their own suffering. My women students sometimes talk of getting turned on by a little S&M in the bedroom. Depending on how far it goes, the sex play can lead to broken skin, bruising and infections.
We worry about women being battered. Should we worry when women come to crave their own abuse?
As they sexily submit to domination and acts of violence by their male partners, male domination, itself, becomes sexy.
We may have come a long way, ladies. But we’ve still got a long way to go.
Georgia Platts
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Sources: Robert Jensen, Ph.D. “The painful truth about today’s pornography – and what men can do about it.” Ms. Spring 2004; John Stoltenberg. “Pornography and Freedom” in Susan Shaw and Janet Lee’s Women’s Voices, Feminist Visions, 4th ed. 2009
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Rape Victims Shamed Into Suicide. In Pakistan. In America.
Assiya was sixteen when a “family friend” sold her to two Pakistani criminals who beat and raped her over the next year. Eventually the criminals traded her to the police in exchange for pinning one of their robberies on the girl.
Assiya had thought her troubles were over. But instead, the officers took their turn beating and raping her for several days before letting her go.
The police weren’t worried Assiya would tell. She was expected to commit suicide, as sexually assaulted girls had always done to rinse the dishonor of sexual assault from their families.
But instead, Assiya did the inconceivable. She accused her attackers.
This story is shocking. Why would anyone, or any culture, expect a raped girl to commit suicide? As though the shame were hers.
Yet sometimes America doesn’t seem so very different.
Cut to the U.S. where fourteen-year-old Samantha Kelly’s mother told police that her daughter had sex with eighteen-year-old Joseph Tarnopolski. He was arrested, though it’s unclear whether the charge was statutory or forcible rape.
After a local Fox News affiliate identified Kelly by name, she was bullied so much at school that she finally committed suicide. Yet another reminder of the stigma victims can face when they report this crime.
It’s sad to see that even today, in Pakistan and in America, rape victims can be shamed into killing themselves.
Georgia Platts
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Frats Invite Sluts, Bitches; Women Accept Degradation. Why?
“Dear Bitches, I mean witches.”
So began Duke’s Alpha Delta Phi’s e-mailed invitation to their Halloween party. It continues just as charmingly:
“The Brothers of Alpha Delta Phi know what true fear is. Fear is having someone say ‘I love you.’ … Fear is riding the C1 with Helen Keller at the helm (not because shes deaf and blind, but because she is a woman). Fear is waking up with no wallet, phone, keys, or front tooth next to a girl who you could generously deem a 3.”
Not to be outdone, Duke’s Sigma Nu frat offered their own enticement:
“Whether your dressing up as a slutty nurse, a slutty doctor, a slutty schoolgirl, or just a total slut, we invite you to find shelter in the confines of Partners D.”
Ummm, how appealing! (And I don’t just mean their grammar and spelling.)
Someone had the sense to print out the invites and scrawl handwritten messages: “If you’re not outraged, you’re not paying attention,” “Is this why you came to Duke?” and then wallpaper the campus.
Strangely, sorority sisters interviewed took it all in stride as “boys-will-be-boys.”
“Honestly, when I first received those e-mails I didn’t think anything of it,” said Emily Fausch, of Delta Delta Delta sorority. “This is the kind of thing I’ve come to expect from fraternities. In my heart, I know it’s a problem but I’ve really gotten used to it. I don’t take it too seriously. I think that college boys will be college boys.”
Now, not all fraternities are created equal. Some actually work to be respectful toward women. But at many frats, women are routinely degraded in attempts to create a sense of male superiority and “manhood” by putting women down, according to sociologist, Michael Kimmel.
But why do women so often support their own disgrace by continuing to fraternize with the frats? This woman’s comment that she’s simply gotten used to it is telling.
We live in a society that sees women as lesser-than, and which sexualizes male dominance. Both lay the groundwork for accepting ill treatment.
A few quick examples: Man, brother, and guy encompass women, but woman, sister, and gal don’t encompass men. So man becomes primary, and woman secondary. A woman marries and becomes Mrs. Leonard Smith. A man never becomes Mrs. Emily Struthers. Unless it’s an insult. Send a card from the family? Likely dad’s name goes first, then mom’s, then the children in order of appearance. Men tend to feel insulted taking the secondary spot. Women are just used to it.
We sexualize male dominance when Rhett takes Scarlett up the stairs for a night of marital rape and Scarlett cheerfully awakens the next morning. Or when Rihanna sings about enjoying mistreatment from her man, while Eminem celebrates abusing women. Watching women enjoy humiliation in porn or mainstream movies like The Secretary also eroticizes male dominance. The list goes on.
Continually treated as secondary, second-rate treatment becomes taken-for-granted, invisible. The women are used to it. It seems natural. Sometimes even sexy.
As too many frat brothers intensify the world of insult, women acclimate to the higher level shame.
All this teaches women to accept attitudes and behavior that regard them as second-class.
A college roommate of mine dated a frat boy who treated her like dirt. She defended him to all of us who cared about her. She had certainly learned to accept her own humiliation.
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Stephen Fry: Only Men Truly Like Sex
British actor, Stephen Fry, has created controversy with a claim that women don’t like sex as much as men, in a recent interview with Attitude Magazine. He feels sorry for straight men because women only have sex with them as the “price they are willing to pay for a relationship.” More proof of women’s sexual disinterest: they don’t go off having random sex in churchyards and restrooms, like he apparently does, to “get my f’ing rocks off.”
One woman questioned equating sexual enjoyment with random restroom meetings, “Most of us prefer intimacy with men who understand trust and respect, and give time to the art of seduction. And the men who want us are not dupes or dogs on heat. Trust me — more erotic pleasure and excitement is experienced with a true love on clean sheets than a quick one with some sad, unwashed, unnamed bloke on a gravestone.”
Meanwhile, British feminists like Germaine Greer have publicly denounced him.
At the same time, anyone who looks at social research will know that there is a kernel of truth to what Frye says. On average, women do report liking sex less.
Cross-cultural research and survey data suggest that while women have the capacity to be extremely sexual and sexually interested – probably more so than men with their capability for multiple orgasms – our culture does dampen women’s sexuality.
Frye feels sorry for men, but it’s a patriarchal culture that has created this situation.
Sex isn’t so appealing when society and religion send signals that women’s sexuality is sinful, or when women are slut-shamed and seen as devaluing themselves when they “give it up,” and blamed for not controlling men’s sexuality. On some college campuses men take the walk of fame Sunday morning, while women take the walk of shame.
And who gets screwed, f’d, banged, nailed (the list goes on)?
Meanwhile, a cock is proud. But “down there” is shameful.
Rape and incest also dampen women’s sexuality. As one of my students related, “I was molested by a family member for seven years of my life before I could tell anyone, and it repressed me to the core. I didn’t want to be touched by anyone, and I wanted to look ugly. I still fight some of these battles today.” Rape and incest are higher in patriarchal societies. In cultures where men value women, there is little violence against them.
Surveys show that women who don’t feel sexy can also have a harder time enjoying sex. With narrow notions of what sexy is, a lot of women find the bedroom something less than fun.
With all of these negative forces in play, it’s no wonder women are so often repressed.
For women to fully engage and enjoy their sexuality, we as a culture must start loving women.
Georgia Platts
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Rand Paul Supporter Wants Apology. Like Rapists, Batterers: It’s Her Fault
She made me do it!
How many times have we heard that?
We’ve probably all seen video of Rand Paul supporter, Tim Profitt, stomping on a woman’s head for expressing her right to free speech. (If you haven’t, see video here).
Now he says she should apologize for making him stomp on her head.
This is right in line with a man who insists the Yale Women’s Center brought the “no means yes” rape threats on themselves: “The sole purpose behind this building is to give hatemongering academic feminists a base to spread their propaganda and recruit new members… (the frat) most likely did it because feminazis always go out of their way to harm men… it might explain the motivation behind their actions.”
Oddly, these are not uncommon sentiments.
Rapists share a similar viewpoint: She dressed provocatively! She made me rape her.
The attitude echoes among wife batterers: She didn’t have dinner ready! She bought the wrong brand of beer! She made me beat her.
They all share the narcissistic quality of distorting themselves into an image of perfection, while projecting their own failings onto others. In their book, women constantly make men do terrible things to them.
In a world where men are given greater privilege, less-evolved men simply expect to have greater license. It’s natural, to be expected. Women must obey their husbands or be disciplined (beaten). Men have more right to women’s bodies than women do themselves. Uppity women who want change can expect torment for their efforts. And sometimes, when you’re bigger and stronger, and you can stomp on a woman’s head: might just makes right.
Georgia Platts
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Cheerleader Ordered To Cheer Her Rapist, and Other Stories
In 2008 a high school cheerleader joined her friends for a post-football game party. But the fun turned into a nightmare when, she says, four young men sexually assaulted her. A grand jury initially declined to indict, but Rakheem Bolton was eventually charged and pled guilty to simple assault.
Bolton was also on the basketball team. But the 16-year-old refused to root for him. So school officials ordered her to cheer Bolton on, or go home. When she refused, she was cut from the squad.
After suing the district attorney, the school district and the principal, an appeals court ruled against her.
The school had no problem with her attacker playing on the team. Too important to win! Cheerleaders, however, won’t gain the school any glory.
The courts often see the world through the eyes of the powerful, too.
Who gets punished? Well, who’s powerful?
Case 2: Child Abuse Called “Art”
“Hypothetical question: How would you feel if, as a young teenager, your father asked you to strip down naked so he could film you talking about your confusing, puberty-warped body? Oh, you wouldn’t like it? Really? What if he called it ‘art’?” Asks NYU LOCAL reporter, Keyana Stevens.
New York University purchased the archives of artist, Larry Rivers. But one of his daughters wants to destroy the film entitled “Growing,” telling the New York Times that her father’s coercion in making those films led her to develop anorexia. “It wrecked a lot of my life, actually.”
But she had no control. And initially NYU refused her request.
Only public outrage turned things around, leading NYU to reject that part of the collection.
Case 3: DA Sends Abusive Texts to Abuse Victim
In the midst of prosecuting a man accused of domestic violence, District Attorney, Kenneth Kratz began texting the “hot, young” (as he put it) victim hoping to start a sexual relationship.
Experts called the messages disturbing and unethical, given the power differential between the prosecutor and the young victim. Not to mention heaping abuse on top of abuse.
At first Kratz seemed likely to avoid punishment. State legal regulators said his actions were not technically misconduct. The state crime victims’ rights board, which Kratz had chaired, wasn’t investigating. And Gov. Jim Doyle stayed silent.
Once again, publicity and shame came to the rescue: Kratz chose to resign.
When it comes to punishment, too often the powerful don’t have to worry as the powerless suffer. Except those rare cases when shock and publicity intervene.
What a sad state of affairs.
Georgia Platts
Source: “DA keeps jobs despite texting “hot, young nymph” violence victim.” San Jose Mercury News. September 17, 2010
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Rape Victims Condemned and Dismissed: Then and Now
In 1970 Jerry Plotkin and three others gang raped an acquaintance. Plotkin pleaded not guilty: He was a sexual libertine; he did what he wanted without limits. Through innuendo he implied that his victim was a libertine, too. Proof: she’d had sex without marriage.
The jury acquitted: A woman who’d had sex outside of wedlock could not be raped.
A rape victim condemned, her suffering dismissed.
Turning back 20 years earlier, an article from the 1952-53 Yale Law Journal explained why rape was illegal: “Women’s power to withhold or grant sexual access is an important bargaining weapon… it fosters, and is in turn bolstered by, a masculine pride in the exclusive possession of the sexual object… whose value is enhanced by sole ownership.”
The victim’s pain dismissed.
Discounting rape reaches far into history – at least when women are prey. In the Old Testament (Judges 19:22-29) we find depraved men pounding at the door of a Levite’s home, demanding a male guest be turned out to be raped. The Levite refuses, sending out his virgin daughter and his guest’s concubine, instead:
23 No, my friends, don’t be so vile. Since this man is my guest, don’t do this disgraceful thing. 24 Look, here is my virgin daughter, and his concubine. I will bring them out to you now, and you can use them and do to them whatever you wish. But to this man, don’t do such a disgraceful thing.
25: So the man took his concubine and sent her outside to them, and they raped her and abused her throughout the night, and at dawn they let her go. 26 At daybreak the woman went back to the house where her master was staying, fell down at the door and lay there until daylight. 27 When her master got up in the morning … 28 He said to her, “Get up; let’s go.” But there was no answer.
No distress arises as the concubine’s “husband” turns her out to be raped or finds her dead. If anyone has been harmed it is him, his property defiled.
If you think we’re past these attitudes, think again.
A lack of compassion continues in the Middle East. Instead of nurturing a victim through her trauma, she faces an honor killing as punishment for the sin of being attacked.
In today’s India, female rape victims can be subjected to a “finger exam” to see if her hymen is intact, or whether her vagina is “narrow” or “roomy.” A focus on virginity leaves her suffering of no import.
In the U.S., things are better. But problems remain. Helena Lazaro was raped at knifepoint at a car wash. She has spent 13 years trying to get her case properly investigated. But her attacker remains loose while authorities fail to test her rape kit. Currently, 180,000 rape kits are left untested nationwide, creating more rape victims.
Meanwhile, too many women are blamed for a crime that is committed against them.
Rape victims undergo depression, anxiety, and even post-traumatic stress disorder. Many become sexually dysfunctional.
Rape is the crime women most fear outside of murder. But you wouldn’t know it by the way victims are ignored and condemned.
Georgia Platts
Source:
Susan Griffin. “Politics: 1971.” The Power of Consciousness. HarperCollins. 1979
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Did Women Create Burqa Culture?
The upcoming French vote on the burqa ban has got me thinking. We hear talk of how women should keep their culture. But did women have equal power to create the burqa? And who benefits from this garment?
Meanwhile, some charge that rejecting the burqa comes from fear of the other, or ethnocentrism. I’m in sync with cultural relativism, so long as no one is being hurt. But buqas and “burqa cultures” don’t give women equal power. And women certainly did not have equal sway in creating the customs of these societies.
Think about the laws that exist in places where women are required to cover up in garments like burqas or niqabs (facemasks).
Is it likely that women decided that men could easily demand a divorce, but women could get one only with difficulty?
Is it likely that women created the notion that sharing a husband with other women might be nice?
Did women create the idea that an adulterous man be punished by burial up to his waist before being stoned, while a woman must be buried to her breasts – and the one who escapes, escapes the stoning?
In these cultures, when a woman is raped it is her fault. She obviously let some hair fall from her covering, or she allowed an ankle to show. Everyone knows that no man could resist such things. Did women decide that women, and not men, are responsible for men’s sexuality?
Did women originate the notion that after rape, the victim must be killed to restore the family honor?
Did women clamor for a burqa that limits their power and autonomy – keeping them from driving and getting jobs that are far from home? Did women design this garment that prevents small pleasures like seeing clearly or feeling the sun and the wind?
And who benefits?
Men benefit from easily obtaining a divorce, but not allowing their wives the same privilege. Men benefit from the sexual variety of having many wives, while women are left to share one man. Men benefit by more easily escaping a stoning. And men can rape with impunity since women fear reporting sexual assault, lest their families kill them. Men gain power when women are incapable of getting jobs and income. How much easier is it to beat women for the infraction of straying outside the home, or letting a wrist show, when they are black and blue blobs, and not human beings?
It is common to make accusations of ethnocentrism when one culture rejects the practices of another. Often the fears are valid.
But if a powerful group creates a culture that benefits themselves to the detriment of others, the critique is not about ethnocentrism. It is about human rights.
Georgia Platts
Also see: Early Islam’s Feminist Air
Don’t Reject Your Culture, Even When It Mutilates You
The Burqa and Individual Rights: It’s Complicated
Cultural Relativism: Must We Be Nazis to Criticize Them?
Why Are We More Offended By Racism Than Sexism?
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Ways of Seeing: Ravaged or Ravishing?
We are bombarded with thousands if not tens of thousands of images every day. Occasionally, two images come into such sharp contrast that they can’t be ignored. Such was the case when I opened the New York Times on Sunday, May 2. On page ten of that issue is a color photo of a 23 year old Congolese woman. The caption says her lips and right ear have been cut off by rebels of the Lord’s Resistance Army. Her shorn head, the blackness of her face, the swollen pink oval around her mouth where her lips had once been (like the exaggerated lips of “Sambo” or minstrel characters once popular in American culture), and the sideway glance of her eyes as someone (perhaps her mother) touches her remaining ear with what seems tenderness. It is an image so heartbreaking as to make one weep.
In Ways of Seeing John Berger says, “The meaning of an image is changed according to what one sees immediately beside it or what comes immediately after it. Such authority as it retains is distributed over the whole context in which it appears.” Thus . . .
Immediately across the page from this photo is a full page Lord & Taylor ad of a beautiful white woman with long flowing dark hair, green eyes, perfect lips and two ears from which dangle long bejeweled earrings. She is arrayed in such opulence—necklace, pendant, bracelets, a giant opaline or turquoise ring, that the contrast with the Congolese woman is shocking. The juxtaposition of the two images is heightened by the fact that the Congolese woman wears a simple hand-crafted red and black blouse whereas the model wears what looks like an expensive hand-knitted ivory-colored chemise over a pink lace skirt. She holds in each hand a knitted handbag (“only $89”), each covered with roses and each holding a small dog, so laden that she seems barely able to hold them up. This cornucopia of luxury, this picture of desire would never be found in the Congo, Joseph Conrad’s Heart of Darkness. The ad’s caption—“We all have our creature comforts. . . Some of us more than others”—is so ironic as to be almost beyond irony. The motto compounds the irony: “Shop more. Guilt less.”
Again, John Berger, “A woman’s presence expresses her own attitude to herself, and defines what can and cannot be done to her. Her presence is manifest in her gestures, voice, opinions, clothes, chosen surroundings, taste—indeed there is nothing she can do which does not contribute to her presence. . . . To be born a woman has been to be born, within an allotted and confined space, into the keeping of men.”
The Congolese woman, like the Greek Princess Philomela whose husband Terus cut out her tongue so she could not reveal that he had raped her, has likewise likely been raped and brutally silenced. The severing of her left ear compounds the violation. She will be so disfigured that probably no man will ever touch her again and no compassionate god will turn her into a nightingale.
The woman in the Lord and Taylor ad will be ravaged by the eyes of a million men who will yet never touch her skin except in their imaginations. And yet in her wildest imagination this white goddess could never see herself in the place of the black tongueless Congolese woman, nor the Congolese woman ever imagine herself in such a space as the woman in the ad inhabits.
Both of these images are part of the world we live in, although we tend to keep them in separate compartments of our consciousness. The one is horribly real, the other an unreal arrangement by Madison Avenue designers. On another day when they are not juxtaposed, we might consider each separately, but when they are thrust before us in such stark relief, we can turn from neither–only ponder what they tell us about how some of us have more creature comforts than others and how we can remain “guilt less”—and that we are somehow complicit in both.
Robert A. Rees teaches at Graduate Theological Union in Berkeley.
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