42
" A tramp, therefore, is a celibate from the moment when he takes to the road. He is absolutely without hope of getting a wife, a mistress, or any kind of woman except — very rarely, when he can raise a few shillings — a prostitute.
It is obvious what the results of this must be: homosexuality, for instance, and occasional rape cases. But deeper than these there is the degradation worked in a man who knows that he is not even considered fit for marriage. The sexual impulse, not to put it any higher, is a fundamental impulse, and starvation of it can be almost as demoralizing as physical hunger. The evil of poverty is not so much that it makes a man suffer as that it rots him physically and spiritually. And there can be no doubt that sexual starvation contributes to this rotting process. Cut off from the whole race of women, a tramp feels himself degraded to the rank of a cripple or a lunatic. No humiliation could do more damage to a man’s self-respect. "
― George Orwell , Down and Out in Paris and London
44
" A unified Iran is constituted not only politically but also affectively. Liberty and constitutional rule bring " Affection among us." The affective sentiment- that of bonding among differing brothers-produces political bonds of national unity and was associatively linked with other desires. Perhaps foremost was the desire to care for and defend the mother, in particular her bodily integrity. The same words were commonly used to discuss territory and the female body. Laura Mulvey calls these words keys " that could turn either way between the psychoanalytic and the social" (1980, 180). They are not " just words" that open up to either domain; they mediate between these domains, taking power of desire from one to the other. More appropriately, they should be considered cultural nodes of psyhosocial condensation. Tajavuz, literally meaning transgression, expresses both rape and the invasion of territory. Another effective expression, as already noted, was Khak-i pak-i vatan, the pure soil of the homeland. The word used for " pure," pak, is saturated with connotations of sexual purity. Linked to the idea of the purity of a female vatan was the metaphoric notion of the " skirt of chastity" (daman-i 'iffat) and its purity-whether it was stained or not. It was the duty of Iranian men to protect that skirt. The weak and sometimes dying figure of motherland pleaded t her dishonorable sons to arise and cut the hands of foreigners from her skirt. Expressing hope for the success of the new constitutional regime by recalling and wishing away the horrors of previous years, an article in Sur-o Israfil addressed Iran in the following terms: " O Iran! O our Mother! You who have given us milk from the blood of your veins for many long years, and who have fed us with the tissues of your own body! Will we ever live to see your unworthy children entrust your skirt of chastity to the hands of foreigners? Will our eyes ever see foreigners tear away the veil of your chastity? "
46
" POCKET-SIZED FEMINISM
The only other girl at the party
is ranting about feminism. The audience:
a sea of rape jokes and snapbacks
and styrofoam cups and me. They gawk
at her mouth like it is a drain
clogged with too many opinions.
I shoot her an empathetic glance
and say nothing. This house is for
wallpaper women. What good
is wallpaper that speaks?
I want to stand up, but if I do,
whose coffee table silence
will these boys rest their feet on?
I want to stand up, but if I do,
what if someone takes my spot?
I want to stand up, but if I do,
what if everyone notices I’ve been
sitting this whole time? I am guilty
of keeping my feminism in my pocket
until it is convenient not to, like at poetry
slams or my women’s studies class.
There are days I want people to like me
more than I want to change the world.
There are days I forget we had to invent
nail polish to change color in drugged
drinks and apps to virtually walk us home
at night and mace disguised as lipstick.
Once, I told a boy I was powerful
and he told me to mind my own business.
Once, a boy accused me of practicing
misandry. You think you can take
over the world? And I said No,
I just want to see it. I just need
to know it is there for someone.
Once, my dad informed me sexism
is dead and reminded me to always
carry pepper spray in the same breath.
We accept this state of constant fear
as just another part of being a girl.
We text each other when we get home
safe and it does not occur to us that our
guy friends do not have to do the same.
You could saw a woman in half
and it would be called a magic trick.
That’s why you invited us here,
isn’t it? Because there is no show
without a beautiful assistant?
We are surrounded by boys who hang up
our naked posters and fantasize
about choking us and watch movies
we get murdered in. We are the daughters
of men who warned us about the news
and the missing girls on the milk carton
and the sharp edge of the world.
They begged us to be careful. To be safe.
Then told our brothers to go out and play. "
― Blythe Baird
47
" As bell hooks wrote in a 1998 essay, " Naked Without Shame," about black women's bodies and politics, " Marked by shame, projected as inherent and therefore precluding any possibility of innocence, the black female body was beyond redemption." She points out that since the time of U.S. slavery, men have benefited from positioning black women as naturally promiscuous because it absolves them of guilt when they sexually assault and rape women of color. " [I]t was impossible to ruin that which was received as inherently unworthy, tainted, and soiled," hooks wrote. Women of color, low-income women, immigrant women- these are the women who are not seen as worthy of being placed on a pedestal. It's only our perfect virgins who are valuable, worthy of discourse and worship. "
