Everyday Feminism

Abusive ‘Feminist’ Men Exist – Here Are 6 Things Men Can Do to Stop Them

The first time a woman told me she distrusted me because I’m a man, she tried to explain that it wasn’t personal, that she’s not been given many reasons to trust me (or any man for that matter). She said she’s especially skeptical of me because I called myself a feminist.

That last part really threw me for a loop. She didn’t even really know me! And I’m a good guy!

Fast-forward a few years and how can I blame her? Male “feminist” allies have a history of abusing women’s trust.

For fear of making the movement look bad, the male “allies” of the Occupy Wall Street movement stood silent when multiple women came forward after having been sexually assaulted by other “Occupiers.”

After being lauded and defended by many (including myself) as a model for how to be a better man, Hugo Schwyzer was exposed to be a racist, abusive liar (as if many women of Color hadn’t been saying so all along).

Charles Clymer has been exposed as abusive and self-serving as he attempts to brand himself a “feminist” hero of some kind.

And this is nothing new!

There are stories going back to every era of the feminist movement — stories of men talking the talk of feminism, gaining trust, and using that trust to hurt, abuse, and act in profoundly anti-feminist ways.

It’s easy to criticize the misogyny of the MRAs or the PUAs. But how often do we turn the lens around?

When considering how often people like me (cisgender men who call ourselves “pro-feminist” or “feminist”) act in anti-feminist ways, I finally understand the distrust. After all, if those of us who fashion ourselves “allies” are unwilling to expose abusers, why should we be trusted?

Our role is not to be out front in the movement.

Our role needs to be to work with other male-identified people to uproot male supremacy and to transform what it means to be a man. And the place where we need to start is with other feminist/pro-feminist men.

Here are six simple (though often incredibly difficult) things we need to do starting right now.

1. Listen to Women, Trans, and Gender Non-Conforming People

Sometimes I feel like a broken record in my writing, as I cannot say often enough how important it is for privileged people to listen. But I will say it again.

One of the foundations of effective ally work is listening to those who are impacted by oppression.

By starting with listening more and believing those impacted by oppression in what they’re telling us, we center the truths that we cannot every fully know.

And listening will go a long way in understanding what behaviors we need to expose and talk about with other men, particularly those behaviors so subtle and subconscious that we miss or ignore them.

2. Pay Attention to Intersectionality

In order to actually understand the harm done by male abusers, let alone male abusers who carry the feminist flag, we need to understand others and ourselves intersectionally.

If we’re going to call in other men, we need to recognize our positionality as informed by race, sexual identity, wealth, and other aspects of identity.

I once tweeted, “God, can he just go away forever!?” in response to something misogynistic Chris Brown had done. My friend Emiliano, a man I greatly admire and from whom I’ve learned a lot, tweeted something to the effect of “Jamie, I hear you, but please consider the implications of a White man calling for the disappearance of a Black man in the US.”

He was absolutely right. As a man striving to be an ally to women, I have a responsibility to call out male violence against women. But if I do so in ways that reinforce racism, I’m no intersectional ally.

Similarly, it’s a wholly different thing for me to call out a transgender person (regardless of how they identify) than it is for me to call out another cisgender man.

Does this mean that I cannot call in/out a transgender person? Absolutely not. After all, I know a few trans people who toe the MRA line.

I just need to consider my privilege and positionality in how I call someone to do better.

3. Start with Yourself

Read the rest at Everyday Feminism.

Whites Talking to Whites: moving beyond anti-racism and privilege

Jamie Utt:

Powerful reflections on race, Whiteness, privilege, and anti-racism from my friend Ryan.

Originally posted on Form Follows Function:

* this is a section of a larger work which will be published in 2015.

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I think it was my junior year in college. I was already hot over something, I can’t remember what exactly now, but I know it was not a good time for me to be taught anything about privilege. I remember my voice being horse from all the yelling. I was on the phone with my girlfriend who was a junior at the University of Minnesota and she was explaining white privilege and systems of domination to me. I was clearly not trying to hear it. I went to Hamline University with a bunch of wealthy bougie people that constantly judged me for being working class; they were privileged, not me. How could I be privileged when I was being laughed at for having to use a bungee cord to hold my trunk down? How could…

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“We Can’t Breathe!” SD Senate Candidate’s Super Racist Appropriation of Black Struggle

So . . . This morning a friend forwarded me the following email from recently-defeated Democratic South Dakota U.S. Senate candidate Rick Weiland‘s senate campaign, subject line reading “We can’t breathe!!!!

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Did you get that? A wealthy, White man from South Dakota is appropriating the language of the current Black struggle for liberation to raise money to pay off the debt from his recent senate campaign.

Let me just highlight a few lines for you:

“Men of color are not the only ones they have in a choke-hold — now they’ve got all of us — and its way past time to tell them none of us can breathe!” (bolded emphasis theirs)

“Emboldened by the Obama-haters they just elected, Wall Street is readying the nooses for Obamacare and Dodd-Frank.” (emphasis mine)

Seriously?

SERIOUSLY!?

Now I would hope I don’t need to explain why this is so, so messed up, but just in case someone reading this is thinking, “What’s the problem! It’s an apt metaphor! Police are killing people of Color in this country just like Republicans are trying to kill Obamacare,” let me break this down a bit.

We as White people don’t get to appropriate the struggles of people of Color, struggles that for them are literally life or death, to serve our personal or political agendas! We don’t get to conjure images of lynching nooses to scare our fellow White people into giving us money!

This is a lot like changing “Black Lives Matter” to “All Lives Matter,” except perhaps this is worse because a White person is appropriating the language of this struggle struggle to raise money!

The “I Can’t Breathe!” language refers to a Black man having the life choked out of him by a racist police officer backed by a racist system, and we’re going to use that language to serve our political agendas?

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Rick Weiland

Rick, the thing is that you and I CAN breathe. We aren’t facing the daily threat to our existence. In fact, we benefit daily from the systems that endanger Black, Brown, and Indigenous lives in this country. So we don’t get to say, “now they’ve got all of us” because that’s a flat-out lie!

White Democrats, you may have noticed that this anger is non-partisan. The governor of Missouri who did everything in his power to protect Darren Wilson from prosecution is a Democrat. This Rick Weiland character is a Democrat!

The investment in Whiteness at the expense of the lives of people of Color that these examples belie is a non-partisan investment.

And enough is enough.

This is White privilege on display, thinking that everything is ours for the taking, even the language a struggle for freedom from the racist systems that WE created and maintain. And we as White folks have to let our fellow White people know that this is unacceptable.

Take Action

So please. Take a minute to use Twitter or Facebook or email info@rickweiland.com to let Rick Weiland and his campaign know that this is not just an irresponsible use of language. This is racist appropriation, and it has to stop.

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The Wages of Whiteness: How Ferguson Calls On White People to Regain Our Humanity

11/24/14
White people, we face a choice.

We can choose to continue to invest in White supremacy and in doing so, surrender our humanity.

Or we can choose to divest from Whiteness.

You see, Whiteness is not our skin color. Whiteness is not “stuff White people like.” Whiteness is not our families or our culture. Whiteness is a system that was created by people who look like us for the sole purpose of consolidating power in the hands of a few.

Whiteness is the system that has, for hundreds of years, instilled in us the ideology of White supremacy to keep our people from investing in common struggle with people of Color.

Whiteness and White supremacy are at the same time not real, total social constructions, and completely real, as they inspire us to take up for a system that dehumanizes everyone.

Whiteness is the system that ensures when a White man guns down an unarmed Black teen in the street, there won’t even be a trial, and we will defend it behind keyboards and white sheets.

Whiteness and White supremacy dehumanize everyone.

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A Sign Held by a Protester in Ferguson, MO

Of course, Whiteness and White supremacy do not dehumanize me in the ways that they dehumanize people of Color. That is a dehumanization we can never understand.

But as I look at the vile racism and White supremacy splashed across my social media feeds tonight, I hurt out of empathy for the parents of every Black child in this country. But my hurt is also more than that. I hurt because I also see what racism does to us, what it does to me and those White people I love.

Racism robs us of our ability to feel, to empathize, to hurt in the face of injustice.

Without those things, are we still human?

Whiteness dehumanizes us as it demands that we give up that part of ourselves that should have said, “This is wrong” when the “no indictment” verdict came back.

I posted a tweet last night that made a lot of White people mad:

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But it’s true. This is not hyperbole. Maybe you don’t consider yourself a White supremacist. Maybe you even believe you’re “colorblind” (excuse the too-common, ableist term).

But in the words of W.E.B. Du Bois, “A system cannot fail those it was never meant to protect.

So when you defend this system and its decision that so blatantly devalues Black life and protects the interests of Whiteness, you defend White supremacy. And in doing so, you sacrifice part of your humanity.

We face a choice: continue to invest in that which dehumanizes everyone or stand on the side of justice, and in doing so, risk regaining our humanity.

What are you willing to give? What are you willing to give up?

When I was in Ferguson and St. Louis last month, the refrain about White people’s role in this movement was clear.

One Black elder put it this way, “It’s great that you’re in the streets and all. There are a lot of White people here at this march. But at the end of the day, what are you saying to engage the person wearing the ‘I am Darren Wilson’ t-shirt? What are you doing to engage White people who would never come out here? That’s what we need you to do.”

This sentiment was expressed by nearly every person of Color I talked to: White people, get your people.

In by far the most powerful of these conversations that I had while in Ferguson, my friend Arielle from the brilliant Black Millennial Musings stressed that White people have to be willing to sacrifice by divesting from Whiteness and by calling in our own people if we are going to ever truly act in solidarity.

In short, we have to ask ourselves this: What am I willing to give? What am I willing to give up?

Are we willing to give of our energy, our time, our heartfelt passion to engage other White people in ending White supremacy?

Are we willing to give up our silence that so protects us and shields us and showers on us the privileges of Whiteness? Are we willing to stop paying the wages of Whiteness and regain our humanity?

What are we willing to give? What are we willing to give up?

It’s Time to Choose

The movement in Ferguson stands as but one iteration of a movement, one that is not going away. This movement is led by young Black, Brown, Asian, Arab, and Indigenous youth from Palestine to Tibet to Paris, New York, and Ferguson. This movement is led by the youth that our economy and its “recovery” were never built for.

This movement is led by young cisgender and Transgender men and women and gender non-conforming people. This movement is led by Queer youth, and it’s led by youth with every ability and disability in this human experience.

And this movement demands that we as White people choose.

We are no longer offered the choice of silence. In fact, we never were. Silence is consent in a system of White supremacy. We simply fooled ourselves into thinking our silence protected us from complicity.

We can choose to continue investing in the systems of Whiteness and White supremacy.

Or we can choose to divest from Whiteness and its poisonous ideology.

But we have to choose.

4 Ways We Can Choose to Divest from Whiteness and White Supremacy

1. We choose to divest from White supremacy when we lend our support, financial or otherwise, to those leading this movement. Do it right now. Send a paypal donation in whatever amount you can afford to MillennialAU@gmail.com, or donate to Lost Voices through their website.

2. We choose to divest from Whiteness when we show up. As a dear friend Lex recently pointed out, if we show up to the tune of 10,000 for an internet cat video festival, we surely can show up in the streets for justice. Lex put it this way this morning on social media:

“If you don’t usually go to rallies or protests, and your body is able to, I invite you to call up some courage today and join a beautiful crowd of people calling for justice. Being in the streets together is powerful, it’s healing, and it’s what we have to do in response to racism, injustice and violence.”

3. We choose to divest from White Supremacy when we act, when we engage in systems change that holds police accountable for racist violence. For those of us with access (as a result of wealth or connections), there is a need to press mayors, city council members, alderman, police chiefs, public prosecutors, and other local power holders for change.  When they ignore you (and they likely will), keep contacting them. Set up meetings, and email them regularly.

When you reach out, here are a few specific, measurable things you can call for:

  • Demand Police Body Cameras – We live in an age that allows incredible surveillance of police behavior for accountability purposes, but only a small minority of police forces prioritize the technology for this accountability. Body cameras, a simple and inexpensive addition to the police uniform, have been found to reduce incidents of excessive police force by as much as 50% where used. Costing as little as $199 per officer (plus hosting and transmission costs), this not only can reduce the violence committed and protect citizens from violence, but it can protect police who are doing their jobs legitimately.  Plus, limiting police brutality also ensures that cities don’t need to pay out millions in settlements in civil suits, so if you’re talking to someone who values tax savings over considerations of human life (yes, they exist), you can show how cameras actually save tax payers money.
  • Demand Accountable Civilian Review – Having cameras and accountability procedures is ineffective unless there is a legitimate and empowered civilian review authority with actual teeth to hold police accountable. After all, when footage from body cameras or dash cameras is held and stored by police, it’s far too easy for footage to conveniently disappear (“Oh, that camera was malfunctioning that day”) when there’s an incident of police violence. Thus, if your city doesn’t have a civilian review authority with actual teeth, demand one. The local police union will fight to ensure it is ineffective, but civilian review from members of the community most affected is a powerful tool for change.
  • Demand Independent Police Liability Insurance – Currently city governments are on the hook financially when their police officers brutalize citizens, yet police unions are powerful enough that local politicians rarely hold police accountable.  However, insurance companies that care about their bottom line would have no problem holding police accountable when they abuse their authority.  Thus, a simple thing to demand in your municipality is for police to be required to pay for their own liability insurance as a condition of employment in the police department. If they brutalize citizens and end up losing a suit, the insurance companies will make it quite expensive to hold insurance or will drop the officer completely, thus ensuring that the person can no longer be employed as a police officer in your city. Simply put, hit them in the pocket book to hold police accountable. Learn about the movement in Minneapolis to require police to purchase their own insurance.

4. Lastly, we choose to divest from Whiteness when we break the cycle of socialization that passes White supremacy down throughout our generations. When you gather for a meal, call your family in to discuss the ways we are complicit in racism. And engage them in talking about what we can do about it.

This means that we can’t just act like we’re the “best White person” and callously call out those White folks in our families who say racist stuff (no matter how good that may feel). We have to choose the “less disposable way of holding each other accountable” by calling one another in to realize change.

Whatever it looks like, we have to choose to divest.

For if we don’t, we risk further distancing ourselves from our own humanity in order to gain the simple privileges of this system that benefits us in so many other ways.

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Marriage is Not the Movement: An Unconventional Wedding Announcement

Ashley Horan is a Unitarian Universalist minister and the Executive Director of MUUSJA: The Minnesota Unitarian Universalist Social Justice Alliance. She lives in Minneapolis with her partner Karen, their 14-year-old daughter Elizabeth, a very bad cat called Bodhi, and a soon-to-be-born tiny human being.

Hutt-Horan

October 20, 2014

Two years ago today, my beloved and I made promises to one another in front of many of the people we love best in the world. In the language of our faith, we made a covenant—a deep, binding promise between the two of us, held and reinforced by our community, and sustained by that holy and sacred power of creativity that gives us life, known by many as God. With our family and friends as witnesses, we named all that we aspire to together, with word and symbol and ritual… and then, we celebrated at the best party we’ve ever been to.

Our commitment ceremony was a very important threshold for us and our relationship. It made public all that we had known to be true between us, and it linked us with the millennia of ancestors who have ritually recognized the creation of families of many kinds throughout the ages.

Our commitment ceremony was NOT, however, a wedding. We very intentionally avoided words like “marriage” and “wedding” and “spouse.” Some of our community thought we were being ridiculous—a rose by any other name, right? But for us, this was an essential distinction: people can commit to one another in a lot of different ways, and build lots of different kinds of families and relationships, but marriage is a very specific term.

Traditionally, it refers to the binding of a union between two people—usually a man and a woman—which is recognized by a civil or governmental authority as the marker of kinship ties and legitimacy. While most religious and spiritual traditions have ceremonies to recognize committed relationships, and civil and religious marriage are often conflated, there are very clear benefits associated with state-recognized marriage that are generally not conferred upon committed people who have not chosen to have their union affirmed by a civil authority. These include spousal visitation rights, death benefits, powers of decision making and inheritance, property rights, parental recognition, joint health coverage, and many more.

In short, civil/legal marriage is the gateway to many benefits that are generally NOT available to non-married people, both single and partnered.

Why didn’t we want to get married, you might ask?

First, we understood our commitment to each other as primarily covenantal, rather than legal: we were making promises to each other, to our community, and to the Holy… not to the State.

Second, we are a part of a long line of queer folks (and in Karen’s case, communities of Color) who have insisted that WE—not the State, not the church, not societal convention—decide what our families look like, what kind of promises we make to one another, and how we want to be in relationship with each other. WE get to say to each other, “You are my family,” and thereby make it true, whether or not it is affirmed by the capricious whims of the reigning regime.

Third, and perhaps most importantly, we deeply believe that all humans deserve basic care and protection from the state, whether or not they choose to shape their lives and their relationships in a particular way. We believe all of us deserve health care… the right to be recognized as parents to the children we raise, regardless of our biological relationships… access to our partners when they are ill… the opportunity to help our partners qualify for citizenship… the ability to care for one another beyond death by passing along property and money to those we leave behind.

And, we believe that any fight that aims to expand access to these rights to some, but not ALL people, is not enough.

We know that for many LGBTQ people, the recent wave of same-sex marriage legalization has been hugely important and deeply emotionally significant. It has made many among us feel visible and affirmed for the first time. It has granted access to important rights to many couples and their families. It will, quite literally, save some lives, and make life easier for many, many more.

The movement to make these victories possible brought many, many people who had never been activists before into the public fray; it brought disparate groups together in common struggle.

But the marriage equality fight has also been, in some ways, a huge distraction. It has taken billions of dollars (from all sides of the issue) and diverted them from other, less funded Queer causes. It has been led largely by White, educated, middle and upper-class Gays and Lesbians, and has often not included the leadership, perspectives, and needs of other Queers, gender non-conforming people, and communities of Color.

It has even used divisive identity politics to suggest that certain communities are the “enemy” of Gay marriage, thereby insulting, ignoring, and delegitimizing the lived experiences of Queer members of those communities. It has more often than not lacked an intersectional lens, and has failed to examine elements of racism, transphobia, classism, ableism, misogyny, and capitalism have tainted the marriage equality movement’s ability to represent a broad swath of people with diverse identities.

In short, while we are genuinely happy for those among our community who have so long awaited access to legal marriage, and all that it entails, we don’t believe that “we’ve won” the fight for Gay rights yet. And we don’t see civilly-recognized marriage as something we yearn for in our own relationship, for both religious and political reasons.

So, last week, when we were informed that Karen’s employer was eliminating “domestic partners” as a category of family relationship that qualifies people for insurance coverage under their plan, we were upset.

As of January 1, 2015, our relationship—whose legitimacy we had to prove already with a stack of documents and legal affidavits when we first applied for coverage—will no longer be considered valid unless we also present a marriage certificate. Without one, I will be dropped from Karen’s insurance, she will not be legally recognized as our soon-to-be-born child’s parent, and the baby won’t be insured, either.

In order to get married, we will also pay all the fees associated with applying for a license, paying a civil officiant, filing the signed marriage certificate, and hiring a lawyer to guide us through the complicated processes of merging our finances, documenting legal parenthood of our child, creating married versions of our wills and advance directives, and more.

This will not be a hardship for us. We have generous family and friends to help us cover costs, and in the end, we will be more legally secure and protected than we are now. This is, in many ways, what I have taken to referring to this week as a “‪#‎FirstWorldGayProblem‬.”

But make no bones about it, we feel as if we are being forced to get married. The passage of same-sex marriage legislation in our state has actually disqualified us from benefits for which we were previously deemed eligible, and is making it necessary for us to choose between our principled, deeply thought-out desire to define our relationship religiously and not civilly, and our need for healthcare and legal protection and recognition as family.

We know we are lucky, personally, to be able to access a pathway to all the rights that get conferred upon you when you’re married. But we’re also keenly aware that this option still isn’t available to many, many people for a variety of reasons, and that the two-people-who-are-romantically-involved-and-committed style of partnership is not one that works for or is accessible to everyone who needs healthcare, parental rights, immigration access, and so many other things.

So, friends and comrades, consider this our unofficial wedding announcement. Sometime over the next six weeks, before the new life I’m carrying emerges from my body, we will go down to city hall and get legally married. Don’t be offended if you’re not invited; we’re not really doing much of a celebration for this particular milestone.

But, since everyone knows when you get married, you get to create a wedding registry and expect the gifts to pour in, we do want some things from you! You can give us one or more of them, or—even better—you can work with someone else to collaborate on any of the following items:

1. If you donated money to a marriage equality fight over the last few years, commit to giving equal dollars to another organization working for trans* rights, or fighting queer youth homelessness, or elevating the voices of black and brown queer folks, etc.

Some suggestions include Tysn MNSoutherners on New Ground, Brown Boi Project, Sylvia Rivera Law Project (SRLP), Center on Halsted, Howard Brown Health Center, and many more. Even if you didn’t give money to marriage equality the first time around, consider donating to these organizations now.

2. If you volunteered your time in canvassing, phone banking, having one-to-one conversations, attending rallies, or getting out the vote for marriage equality, commit to donating an equal or greater number of hours to another queer cause, or intersectional social justice campaign.

Show up to protest mass incarceration and police brutality; work with your local affordable housing coalition; volunteer to support the agenda of small organizations led by the communities most directly affected by injustice.

3.  If you supported marriage equality because it gives a wider swath of people access to various rights, commit to working for campaigns that expand those rights to ALL people.

Support work for universal and/or single-payer health care, comprehensive immigration reform, tax reform, prison abolition, and racial and economic justice.

4. Read more about why a lot of queer folks and people of color resist legal marriage as the pathway toward rights and benefits many of us consider to be basic human rights.

Start with this article by Dean Spade and Craig Willse: Marriage Will Never Set Us Free.

———-

We’ll get married and probably be glad for the things it brings us. We’ll put on our best clothes and look seriously cute and come to your wedding, if you choose to get married, and we’ll dance our butts off and rejoice in the fact that you have access to an institution that protects you and your family.

And, then, when it’s all over and the DJ packs up her turntables and the appetizers are all gone, we’ll all grab each other’s hands, we’ll look at one another in the eyes, and we’ll ask, “Do you take this life, this struggle for collective liberation, for better or for worse, as long as we all shall live?”

And then we’ll all laugh, and each say, “Yes. I do.”

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How to Tell If Your Child Is Bullying Others (And What to Do About It)

When I was in middle school, I was bullied pretty badly, resulting in depression and even serious considerations of suicide.

I carried a lot of hurt and anger, and I didn’t deal with that in the healthiest of ways. It pains me to reflect upon how I transferred my hurt from bullying by mistreating younger kids and by being terrible to a few of my friends.

I was displacing my hurt onto others so that I didn’t have to carry it alone.

But despite the ways I treated some of my peers, I was never labeled a “bully.” That’s because I didn’t fit the “bully” profile: My grades were good; I had no history of discipline issues; I was well-loved by my teachers. Yet I was acting in much the same way as those kids who were labeled “bullies.”

In today’s schools, we see the same. Some students are identified as “bullies” or “problem students.” Yet when we’re honest, many of us at different times in our lives have been mean to someone in the regular and sustained way that would constitute bullying.

bullyinggirlssmallIn truth, the label of “bully” is in no way useful when actually attempting to address the problem of bullying.

To simply label some people “bullies” and some people “victims” with the rest of us as “bystanders,” we never actually deal with the root of why someone is exhibiting bullying behavior. It’s a cop-out.

Bullying is primarily a problem of power, and as such, it tends to have one of two roots: an internalized feeling of superiority in regard to another group or individual or feelings of insecurity and hurt that lead one to lash out at others.

In either case, bullying has a measurable root that we can address. If we’re concerned that our child is being a “bully,” it’s best to start with the question, “Why?”

And in recognizing the roots of bullying behavior, we open the door to actually understanding the nature of bullying, which helps us to understand when our kids may be mistreating others and how to prevent bullying in general.

How to Identify If Your Child Is Demonstrating Bullying Behavior

In designing a comprehensive bullying prevention and intervention program for parents at CivilSchools, we compiled research that identifies seven patterns that could be indicative of bullying behavior in a young person.

(Please note that no single pattern listed below necessarily means your child is demonstrating bullying behavior. These are just a guide for considering whether you should intervene if you’re concerned.)

Sign 1: A Pattern of Abnormally Angry or Aggressive Behavior

Few children or adolescents are angry or aggressive as a status quo, so if you start to see a lot of aggression or anger, it’s coming from somewhere. Plus, if you’re seeing it, there’s a good chance it’s being directed at others in bullying behavior.

Sign 2: A Pattern of Depressed, Sullen, or Sad Behavior

Notably, this is also one of the signs that a student might be experiencing bullying, but when a student falls into a pattern of depression or sadness (as I did when being bullied in middle school), they might choose to pass that burden along to others through mean behavior or bullying.

Sign 3: Regularly Throws a Fit When They Don’t Get Their Way

Any parent knows that children go through a phase of lashing out when things don’t go their way, but if this is persistent, there’s a good chance that they are lashing out at other children to try to control outcomes. Some students fall into a pattern of intimidating other children into going along with their will.

Read the rest at Everyday Feminism.

When Bad Allies Get “Good Guy” Awards

Jamie Utt:

Such an important piece on fake “allies” and abusive men. A lot of important reminders for me in my work.

Originally posted on Make Me a Sammich:

Clymerquote3A while back I wrote about fake allies—specifically, Charles Clymer, a cis white dude who used to run a popular Facebook page called “Equality for Women” but shut it down amidst accusations that, among other things, he was deleting comments from and banning women who questioned his views or the way he ran the page. And then there was his abusive verbal flaying of Stephanie Kay in a private conversation that went public a year or so ago and revealed the dude beneath the Perfect Feminist Ally act. It didn’t help that when called on that tirade, Clymer basically stood by his remarks and went on to admit—almost proudly—that his goal is to become a professional Feminist Leader. And he dug himself in deeper when, following the many accusations leveled at him directly and via the #StopClymer hashtag (by nearly every woman who had been a moderator at the EFW Facebook page, among others)…

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