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: # MeToo Movement: Feminist Principles Clash
Judith Butler, the great pioneer of gender theory, got a bad feeling about the debate about the sexual assault of the American film mogul Harvey Weinstein.
In a panel discussion at the University of Zurich, Butler said the vehemence with which Weinstein's fall was carried out may also be a substitute for the failure to prevent Donald Trump. An ugly, rude bully who considers violence against women legitimate is in power, elected by people who think like him. The great solidarity that gathers under the hashtag #MeToo would therefore be the symbolic admission of defeat.
What comes across as a loud outcry of a long overdue resistance to sexualised violence in everyday life ultimately only revealed the helplessness in the face of an unmistakably manifest social change that undermines the achievements of the open and democratic constitutional state.
Weinstein and Trump as the tips of a vulgar revenge against the fundamental liberalization largely enforced with the instruments of political correctness. The fear of a dramatic social regression does not only concern the acceptance and validity of women's rights. It has long been possible to speak of a strong anti-emancipatory movement in general, which has made any effort against discrimination against minorities an enemy image.
Women are oppressed around the world
The culture war is raging not least within the women's movement itself. With some rhetorical skill, for example, the conservative journalist Birgit Kelle is there wherever there is a chance to question feminist principles. For her, the Weinstein debate was an occasion for a demonstrative shift in position. What Judith Butler formulated as sheer discomfort, Kelle used in an article for the daily newspaper Die Welt to attack feminism head-on.
“Anyone who hypothesizes stupid compliments about sexism also has to put up with the question of where the solidarity is with those women who are exposed to sexism, insults, coercion or even physical assault on a daily basis, who are not from the hetero-white cliché corner come."
Alice Schwarzer recently brought up what is polemically accentuated with reference to the sexual assaults on New Year's Eve in Cologne in 2015/2016, against Judith Butler. Because Schwarzer firmly adheres to a universalist idea: women are oppressed worldwide, and the struggle for equality and emancipation must therefore not allow itself to be entangled in perspective. In this sense, the Muslim headscarf is undoubtedly a domesticated symbol historically commanded by men, which must be fought politically.
Social discomfort, especially against a school and education policy
But where classic feminism ended in the 1970s, the American social scientist Judith Butler only began to vibrate the gender theorem. She has dissolved the contrast between men and women into the diversification of numerous genders: vulnerable minorities everywhere you look. In butler jargon it sounds like this:
No outsider can actually judge the otherness of the other. How much explosive this contained only became clear after the New Year's Eve in Cologne. Not only Alice Schwarzer accuses Judith Butler of having lost sight of the issues that are actually important for social reality through a never-ending cultural relativism. Judith Butler, on the other hand, publicly worried about the racist tendencies of the Schwarzer magazine "Emma".
This is neither an academic dispute in the lofty heights of feminism theory, nor the personal feud between two feminist overwives. One could have noticed earlier that there is a social unease, especially against a school and education policy in which concepts such as gender mainstreaming have long become the basic assumptions of educational work without being contradicted. Of course, it was socio-politically necessary to think about role stereotypes.
In kindergartens and schools, however, an academically ambitious jargon has prevailed that has largely been decoupled from the acceptance of parents. The school debate about sex education, for example in Baden-Württemberg, which took place in some places, led deep into the conceptual arsenal of gender theory.
In order to set up a solidarity movement, it would need a positive goal
And so there is the accusation that the success story of an anti-discrimination policy washed with all deconstructivist waters has paid too little attention to what is called “common sense”. A largely non-existent common sense is the open flank that helped this social movement from the right to spread.
Its spokesmen unabashedly propagate a new cultural hegemony from the right that wants to protect its own vulnerable soul instead of protecting minorities. This feeling has also become a strong political factor in the European separatist movements.
The expressions of solidarity in the MeToo debate are also about vulnerability, insult, anger and dignity. In order to make them politically and socially effective, it will be important not to be too particularized and not to seek empowerment either in the victim attitude or in a witch-hunt mood. In order to organize a solidary movement, it would rather need a positive goal.
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