- Up from laissez faire capitalism (conservative economics) David Brog, American Affairs
- Mom’s time Eric Crampton, Offsetting Behaviour
- The gayification of the West Walter Siti, 3am magazine
- How to survive the coming tech purge Jeff Deist, Mises Institute
So, last Sunday was Gay Pride Parade downtown Santa Cruz. I am all for parades in general. It feels good for people to march, no matter the cause. In this case, I am a little perplexed at first. I don’t know what the marchers are addressing. This is Santa Cruz, after all, where no one is ever judgmental, except against those who are judgmental. Where is the potential gain in tolerance, I wonder?
The parade does not even succeed in browbeating me by making me feel “what it’s like to be a minority.” After all, most of the women in the parade are a lot like me. They like what I like. We may have been rivals once but I was not even aware of it until my wife brought home – in all innocence – an obviously lesbian admirer. My wife is from India. She was young then. There were many things she did not understand. Also, she was striking. Of course, I threatened the woman with beating her up with my big fists. No, I was not acting intolerant. I treated her the way I would have treated any sexual rival. I treated her equally, you might say. (Yes, she quickly vanished.)
The Santa Cruz parade is puzzling in other ways. One small tight group carries two signs. The first shows a Star of David in several colors. The second sign shows a small number of abstractly rendered fish in the same colors. I can’t bring myself to believe that this is a plea for support of Jewish homosexual fish. Yet, I have no other interpretation. The Santa Cruz parade also leaves me a little frustrated because it’s frankly scruffy, overall. I feel parade envy vis-à-vis the flamboyant and perfectly groomed San Francisco Gay Pride Parade. I am not sure but I think the difference is due to the fact that the Santa Cruz event is dominated by lesbians. Many (not all) lesbians make it a point of pride to wear sloppy t-shirts, like guys. Some aspire to be male rednecks and are fast getting there.
Toward the end, I enter into a conversation with two older woman, one costumed. It turns out they are leaders of the local Medical Marijuana Alliance. One is a retired nurse. They both like guys, one of the biddies reassures me unhelpfully. They are there because there is an alliance between the Alliance and lesbian and gay organizations. They support one another politically. This is good American politics at work. Mutual support is set up peacefully, without acrimony, to gain influence over rules and over how public funds are spent. I often complain about the policy results of such coalitions but I can’t think of a better way, in the short term, that is.
I still dislike taxation and I dislike even more large segments of law and order. I detest above all the so-called War on Drugs, a true catastrophe for this whole society. In the short term, though, I don’t see the path forward to doing away with these gross limitations on individual freedom. So, I rejoice in every item of evidence that we could do worse.
Reading the capital letters between the stately lines of today’s Wall Street Journal, I conclude that Speaker of the House Dennis Hastert paid 3.5 million dollars in hush money to a blackmailer with whom he had homosexual relations before he joined Congress. (They may also have been pedophilic relations.) As the WSJ relates, Hastert’s elevation to the Speakership was followed by a period when he was reproached for his limp handling of the case of Mark Foley, a Florida Republican (GOP) who admitted to sending sexually charged messages to a House page (un page, en Francais). The page was a handsome young man.
All this leads me to wonder whether the GOP – for which I normally vote – was not for a while simply a homosexual conspiracy. I might not mind but I would have liked to know. And I don’t like this closet business (I don’t mind simple discretion.)
All this wondering leads me to wonder whether gay activists will claim Hastert as one of their own. Of course, it’s disturbing that the politically active element of the gay movement did not claim Foley, as they have failed largely to claim thousands of pedophile priests. Yes, of course, gays are not necessarily pedophile but male pedophiles who specialize entirely in boys are homosexuals, it seems to me. I think a male homosexual is a man or boy who is sexually stimulated by other men or boys. Shoot me!
A reader, MM, sent a comment criticizing an off-hand, snide remark I had made in my micro-essay, “Sex Advice.” I welcome the opportunity MM gives me to take him into the alley and beat him to a pulp. His full comment:
Though usually considered much of a stick-in-the-mud regarding language, and especially neologisms, I must offer a cordial disagreement regarding the word “gender” when used instead of “sex.”
Ordinarily I despise changing the language (you should see, for example, my battles with the ignorami who say “healthy” when they mean “healthful”), but when a change improves and clarifies, then I can not only accept but embrace it.
You are right that “gender” was originally intended for language references — more important in French and other furrin tongues — but since “sex” has become such an important, or at least such an ever-present, part of everyday life, having a separate word, such as “gender,” keeps the meaning clear.
I mean, I have compromised my formerly inviolate principles so that now I even use the word “gay” rather than “homosexual,” after swearing I would never degrade the language in that fashion.
But, after all, “gay” is the polite term, the one preferred by the people to whom it applies.
So, if I can change, linguistically, so can you.
MM’s justification for the widespread substitution of “gender” for “sex”makes sense. I agree that it clarifies. However, it ignores the fact that such a change rarely occurs as a result of a technical-rational process. Such changes, this one in particular, are loaded with sociological and, with political importance. To ignore them is to assent. Winning the substitution of one word for another is like winning an election forever, an election in which the winning party never even ran and the opposition never campaigned. What I am going to say about “gender” applies even better to “gay.” Continue reading
I recently read an article in this anthology on the emergence of gay identity in the United States and its connection to capitalism. I was particularly delighted to read it after the author, John D’Emilio, admits the following in the abstract:
Using Marxist analyses of capitalism, I argue that two aspects of capitalism – wage labor and commodity production – created the social conditions that made possible the emergence of a distinctive gay and lesbian identity.
Before I continue I should mention that the article was published in 1983 – a whole six years before the fall of the Berlin Wall – so my initial stance going in to the reading was one of condescension. In my head I was thinking:
Oh really? A Marxist analysis of gay identity and how it relates to capitalism? I can’t WAIT to see what interesting charges will follow. Private prisons for homosexuals? Exploited homosexual labor for meager wages? I am soooo glad that my critical thinking skills are respected by the academic community.
Alas, the article in question is very, very good (but for all the wrong reasons, of course!).
The article is good for three important reasons.
1) it explicitly shows how capitalism, or more precisely the market, has indeed provided more freedom for homosexuals.
2) it inadvertently shows how the state has been used by factions to impose their will upon other factions in society.
3) it illustrates just how utterly childish Leftism in general and 1980’s American Marxism in particular really is.
D’Emilio, an academic historian (lest you question his very good credentials), begins by explaining how the gay and lesbian identity as it is understood today began to emerge in the 1960’s. The key aspect here is that a number of myths about homosexuality were created and adopted by the gay movement in response to state-sponsored oppression. It would be pertinent to keep these myths in mind when we think about other movements that have worked to eliminate oppressive laws (which are always and everywhere created and enforced by our enemy: the state) since the 1960’s. D’Emilio writes:
[…] we constructed a myth of silence, invisibility, and isolation as the essential characteristics of gay life in the past as well as the present. Moreover, because we faced so many oppressive laws, pubic policies, and cultural beliefs, we projected this image into an image of an abysmal past
[…] There is another historical myth that enjoys nearly universal acceptance in the gay movement, the myth of the ‘eternal homosexual.’ The argument runs something like this: Gay men and lesbians always were and always will be. We are everywhere; not just now, but throughout history, in all societies and in all periods. This myth served as a political function in the first years of gay liberation.
It is important to note here that myths among minority groups are often created by the intellectual class to help give such groups a base with which to launch their “resistance” campaigns from. While liberal democracies are much better for minority groups than are other types of governments, there is still oppression to be found. Again, this oppression is always and everywhere created and enforced by the state at the behest of factions. The marketplace, which is made up of billions of individuals pursuing their own self-interests, has no place for systematic rules of oppressing potential customers and business partners. This is not to say that some business interests don’t try to eliminate competition through laws based on irrational, xenophobic or racist views, but only that if the market is allowed sufficient room to operate freely then individual freedom and prosperity will ensue.
When D’Emilio writes about the myth of the eternal homosexual, he is not denying that homosexuality has been absent from human societies since time immemorial. What he stating here is that homosexuality as American society now understands it is a new phenomenon. Got that? So, 200 years ago homosexual acts weren’t considered homosexual. They were something else entirely and dependent upon the cultural interpretations for homosexual acts of a given society. This is what scholars mean when they refer to “identity.”* D’Emilio continues to elaborate his point:
Here I wish to challenge this myth. I want to argue that gay men and lesbians have not always existed. Instead, they are a product of history, and have come into existence in a specific historical era [stay with me here, outdated Marxist frameworks can often be useful – bc]. Their emergence is associated with the relations of capitalism; it has been the historical development of capitalism – more specifically its free-labor system – that has allowed large numbers of men and women in the late twentieth century to call themselves gay, to see themselves as part of a community of similar men and women, and to organize politically on the basis of that identity.
D’Emilio is admitting here, in an anthology published by the Monthly Review, that capitalism has created the space necessary for homosexuals to live their lives as freely and as independently as possible, something that has never been accomplished before**. What’s more, D’Emilio is correct and for all the right reasons. More flexibility and mobility among individuals is one of the hallmarks of capitalism, as is the emergence of more choices for just about anything. Without capitalism, the gay and lesbian movement would have never existed. There would always be people living in the closet, to be sure, but it was the institutions aimed at creating freedom of association and choice – the hallmarks of the market-based economy, or capitalism – that was developed by American society that has led to emergence of a vibrant, proud, and now-successful gay and lesbian movement.
Although the gay and lesbian movement began to flourish in the 1970’s as a result of liberalized markets and the re-emergence of globalization (which creates even more choices and more prosperity for those who participate), D’Emilio notes that in the 1950’s and 60’s “oppression by the state intensified, becoming more systematic and inclusive.” Again, D’Emilio is correct. The state has always been a useful tool by which one faction aims to oppress another faction. Conservatives have always loathed homosexuality (the closet conservatives most of all!), and their attempts to equate homosexuality with communism in the 1950’s and 1960’s falls neatly in line with their demagogic attacks on homosexuality over the course of the American republic’s history.
So how is it that capitalism, which has led to the flourishing of gay identity in the West, can be condemned by Marxists of the 1980’s (and probably today as well) for the very same oppression that it has undone if the state has been the ultimate oppressor of this flourishing?
Here is where we can find the childishness of the Left.
D’Emilio answers the first half of my question:
The answers, I think, can be found in the contradictory relationship of capitalism to the family. On the one hand […] capitalism has gradually undermined the material basis of the nuclear family by taking away the economic functions that cemented the ties between family members. As more adults have been drawn into the free-labor system, and as capital has expanded its sphere until it produces as commodities most goods and services we need for our survival, the forces that propelled men and women into families and kept them there have weakened. On the other hand, the ideology of capitalist society has enshrined the family as a source of love, affection, and emotional security, the place where our need for stable, intimate human relationships is satisfied.
This elevation of the nuclear family to preeminence in the sphere of personal life is not accidental. Every society needs structures for reproduction and childrearing, but the possibilities are not limited to the nuclear family. Yet the privatized family fits in well with capitalist relations of production […] Ideologically, capitalism drives people into heterosexual families […] Materially, capitalism weakens the bonds that once kept families together so that their members experience a growing instability in the place they have come to expect happiness and security. Thus, while capitalism has knocked the material foundation away from family life, lesbians, gay men, and heterosexual feminists have become scapegoats for the social instability of the system.
NNNNOOOOOOOOOOOOO!!!! How can I be reading this? How does something that has been so brilliant up to this point become so childish and immature? Why am I going to school again? To learn critical thinking skills? Let me get this straight:
1) instead of acknowledging the ability of capitalism to provide more choices and better lives for individuals in society, or
2) acknowledging that the state is the actual oppressor of liberty, the author decides to
3) blame homosexual oppression on the “contradictory relationship of capitalism to the family” due to ideology?
Can it get any more childish and immature than this? The author is basically stating the following: Capitalism helped alter family life in a fundamental way in the 19th and 20th centuries, so families adapted themselves accordingly.
I think the inability of the author to give credit where credit is due (because of ideological reasons, ironically enough) does enough to discredit the “Marxist analyses” we are dissecting, but there is one piece that I would like to hone in on, if only to more fully discredit the dying, reactionary school of thought known as Marxism:
“Ideologically, capitalism drives people into heterosexual families”
First of all, I didn’t realize that capitalism had an ideology. I am fairly certain that the Marxists of the 1980’s did (do?) not know what capitalism’s ideology was either. Reality tells a different story than the one depicted in the two paragraphs above. What capitalism has done, and continues to do, is provide more choices to individuals (including homosexuals). Just as the family continued to adapt to changes in the past, so too will they continue to adapt in the present and the future. Gay marriage is a big topic these days, and – guess what? – it the state that is to blame for the oppression of individual choice, not capitalism.
I and others here at Notes On Liberty are well-aware that conservatives are behind the efforts to hamper choice in the market for marriages. Warren Gibson, Jacques Delacroix, and Fred Foldvary have all blogged about this before. If Leftists are truly interested in equality they would do well to heed the facts concerning gay life in the West: Capitalism has brought about the movement’s flourishing, and the government is holding it back. This fact is true not just in the realm of gay identity, but in the realm of all other social, political, and economic aspects of as well. Leftists would also do well to remember that their movement, as it stands now, as it stood three decades ago, is, for all intents and purposes, one of conservatism, obstinate ignorance, and embarrassing causality.
*Since the collapse of the Soviet Union and the horrors of the centrally-planned economy became exposed to all, the Left has been trying its hardest to avoid using the term “individualism” in its theoretical frameworks. Thus it has concocted a bunch of somewhat-useful terms like “identity” to explain what libertarians have been trying to get across to everybody for centuries: that individuals are best-able to choose for themselves, and therefore it would be best to go about molding social institutions like laws and political structures to play an accommodating role in individual choices by reducing (or outright eliminating) the size and scope of the state.
**In Native American societies, homosexuals had a large amount of personal freedom and were often revered for their shamanistic qualities, but such a social status worked both ways: if there was a problem of some kind that was viewed as supernatural then guess which shaman’s feet the blame often fell to? Shamans were often murdered quickly rather than put on trial due to the fears of witchcraft that Native American tribes harbored.
PS I don’t think I’ve ever used the term “homosexual” in a conversation before. If anybody out there has a term that gay people like to refer to themselves as I would be grateful for the heads up. Otherwise I will just continue to call everybody “dude.”
PPS Inevitable disclaimer: no I am not a homosexual. I like boobs and big juicy female butts. I like ’em a lot! Ladies: send me dirty messages to my Twitter account!
PPPS I have a lot of respect for Karl Marx. Go here for details.