Abstract: Autobiography or confessional? The title is not plagiarised from the literary offering by a certain Mr. Tim Griggs, but that of a short story that has been languishing in my archives for over ten years, an ironic comment on the requirement in modern Western society for a female to be attached and the difficulties in attaining this state of “bliss”.

Monday, 19 November 2007

“Fifty Lost Years”, Serap Cileli’s Speech at the Bul le mérite Award Ceremony, 18th September 2007

Filed under: — site admin @ 9:53 am

The day had been chill but bright, the trees in nearby Sanssouci Park in full autumn splendour, we had explored the streets of small shops not yet ravaged by competition from sprawling commercial palaces and sampled the local Kaffee und Kuchen. As the evening drew near, our sense of anticipation mounted. We had made the journey in honour of Serap Cileli, indefatigable campaigner for the rights of Muslim women in Germany, whom I am proud to call a friend. Her courage and fortitude, her uncompromising criticism of injustice and oppression were about to be given official recognition in the form of the Bul le mérite, awarded annually by the Association of German Criminal Investigation Officers (AGCIO, in the original BDK) for outstanding contributions to promoting internal security and social consensus concerning issues of vital importance.

Encomium by Minister Beate Blechinger, Minister of Justice of the Federal State of Potsdam:

“‘Do you repent of your sins?’ was the question with which Hatun Sürücü’s younger brother dispatched his sister to her death. Five shots hit the 23-year-old mother of a young son directly in the head. Berlin police later described the killing as an outright execution. The great sense of horror over this terrible deed was not confined to Berlin alone, but was felt throughout the entire country. It was not the first crime of its type in Germany. Never before, however, had the sufferings of Muslim women and the threat to them emanating from traditions such as being forced to wear the veil, forced marriages right through to so-called “honour” killings – even the term itself is unspeakable – been brought to public attention in such shocking fashion.

The cold-bloodedness displayed by the Sürücü brothers, the emotional detachment shown by her parents all the way through to the comments of approval made by certain school pupils of Turkish extraction generated a sense of complete bewilderment, all the more so since these reactions were obviously fully in keeping with the moral concepts of a few Muslim families living in Germany. Public opinion also took clear note of the condemnations issued by Turkish and Islamic associations. In both the media and politics the incident triggered weeks of debate on the subject of integration policy.

The five shots fired on a February night in 2005 at a bus-stop in Berlin-Tempelhof and which ended the life of Hatun Sürücü gave rise to a plethora of questions of the kind which Serap Cileli, who has in the meantime been honoured on numerous occasions for her achievements in campaigning for legal equality for Turkish and Muslim women, had already been asking repeatedly for quite some time:

How should majority society in Germany deal with the existence of Turkish-Muslim parallel societies?

How can a stop be put to the state of complete deprivation of rights faced by thousands of women and girls of Turkish origin?

What is the state of play of integration efforts in Germany?

How tough an approach should be adopted vis-à-vis values and moral concepts, which are incompatible with the constitution?

Politics too has become aware of its responsibility and begun addressing these issues. At national and European level numerous initiatives have been launched and programmes drawn up with a view to improving the situation of women with an immigrant background. The Portuguese Presidency [of the European Union], for example, intends to put immigration and trafficking of women on the agenda. Before the year is out an international day against trafficking in women is supposed to draw attention to this problem. In addition to these efforts, the European Parliament is preparing a Year against Violence against Women. Above and beyond these actions, many organisations, centres and refuges across the world are engaged in informing women at risk about the dangers they face, but also about the rights they enjoy. My impression is that the topic has been firmly placed on the political agenda, a great deal of valuable work is being done, but in order to bring about a change in the mindset of Turkish-Muslim families our efforts must be redoubled.

Against this backdrop, appeals, personal testimonies and offers of help from women directly affected by these issues assume even greater importance; from women, whose accounts carry weight within the Turkish-Muslim community because they share the same cultural background and because they have first-hand experience of the situation. It is precisely this correlation that Serap Cileli has recognised. Her first book, We Are Your Daughters, Not Your Honour, caused quite a stir accordingly. In this volume, the author sets out a frank description of the hardships she encountered during her childhood and adolescence in a strict Muslim family and in so doing made a valuable contribution to a long overdue debate. In so doing, Serap Cileli has assumed her place in the tradition of the great campaigners for women’s rights, putting her in such august company as Lea Ackermann, who rendered outstanding services by fighting for help to be given to women who had been forced into prostitution and who was awarded the “Bul-le-mérite” by the AGCIO. In this context I am also thinking of Waris Dirie from Somalia, whose commitment to the cause of banning the circumcision of women in Africa also brought a wave of solidarity into being. The incalculable worth of all these publications lies in the fact that they provide authentic proof of perpetrated injustices and thereby create the pressure necessary for sustained action.

That latter point is particularly true of Serap Cileli’s book, which leaves a deep and lasting impression on the reader, not least because of the realisation that the extent of the problems set out therein has been seriously underestimated. The reader becomes aware that Serap Cileli only narrowly escaped the same sad fate as Hatun Sürücü and that the story of both women’s sufferings is emblematic of those of thousands of others.

Serap Cileli too was as a 12-year-old girl engaged to a future husband during a holiday in Turkey and only escaped the forced marriage through attempting suicide. Three years later she was made to marry against her will a man ten years older than herself who was a complete stranger to her before being left behind in Turkey. A period full of despair and fear ensued. During this time, however, the seeds of the will to take control of her own life and the firm resolve to flee the existence she so despised germinated within. After seven years of forced matrimony and the birth of two children she was able to obtain a divorce. Later on, Serap Cileli was finally able to find the love and intimacy she had longed for and had been made to do without in a relationship with a new partner. Her parents’ reaction was one of rejection: they regarded their daughter’s new relationship as an affair that brought dishonour and threatened to punish her for it. The bitter feud with her parents culminated in the abduction of her children by their grandmother, who took them off to Germany. The unshakeable bonds of solidarity and closeness between Serap Cileli and her second husband Ali were what gave her in the end the strength needed to flee to Germany, take back her children and start a new life.

Serap Cileli’s life story demonstrates that what is termed as “forced marriage” only provides the faintest of hints about the suffering experienced by the women who are trapped in it. For year after year serious crimes were committed against both her and her children, crimes, which have never been atoned for. Whether we are talking about the brutal physical injuries inflicted by her Father, the abduction of the children by her Mother or the oppression and state of incapacitation induced by the family as a whole over a prolonged period of time – all of these took place as a result of an archaic concept of honour.

The fact that the Association of German Criminal Investigation Officers is honouring Mrs. Cileli with the Bul le mérite represents an important signal. Investigating and prosecuting acts of violence is the task of CID officers. From their day-to-day work they are familiar with the prevailing conditions in society at large. Unfortunately in the negative sense for the most part. To an increasing extent, the CID has to tackle the reality that in our society new motives for committing violent crimes exist. Officers are being confronted with the phenomena that Serap Cileli sets out. This constitutes new and to a great degree unknown territory, which the officers have to negotiate. For this reason, becoming familiar with and understanding the background to such crimes is useful.

I welcome the fact that the CID is both ready and willing to take on this task. The two central concerns of standing up for human rights and combating violence unite the recipient of today’s award and the officers of the CID. Agreement on both objectives lays the foundation for tackling the problems of integration together and without prejudice. Today’s award ceremony makes an important contribution to this undertaking.

The CID is confronted with the integration issue on a day by day basis, not only in densely populated urbanised regions or major cities such as Berlin. It is true that Germany, in spite of all the efforts that have been made, is still at the beginning of a long process when it comes to the integration of migrants. Moreover, it is also beyond dispute that ignorance and a misunderstood notion of tolerance has meant that many opportunities have been missed for years on end.

In your first life – which is what it ought to be called – you demonstrated great courage on many occasions. Your strength has saved your own life as well as the lives of your children. In spite of your terrible experiences you decided against withdrawing into privacy once you had rescued them. You dared to go public, a step, which transformed you into a “nest-fouler” in the eyes of many of your Turkish compatriots. The resulting risk of threats and of being confronted with violence did not deter you.

You stood firm and in so doing helped demolish the wall of silence, thereby encouraging women who have endured sufferings similar to yours to rebel. You have shown unflagging persistence in fighting for the right of oppressed women to take charge of their own lives and have denounced the human rights abuses that have taken place right in front of all our eyes.

Today you, together with your new family, are living the life you hardly dared to even dream of as a young woman. Perhaps it was this very dream of happiness, from which you have drawn and continue to draw the sustenance and strength that enable you to carry out your important task.

For the commitment coupled with unwavering inner sympathy you have shown, I would like to offer you my warmest personal gratitude, as well as that of the government of the Federal State of Brandenburg. The courage to stand up for what you believe in that you have demonstrated is exemplary and will hopefully serve as a model for many others to emulate.

Dear Mrs. Cileli, it is a particular pleasure and honour for me to present you with the “Bul le mérite” award of the Association of German Criminal Investigation Officers in recognition of your achievements.

Many congratulations and all the very best for the future!”

Serap’s acceptance speech: “‘Fifty years of immigration into Germany’, the integration of Muslims and internal security in Germany is and will continue to be one of the most important policy tasks and duties at home over the years to come. Everyone is aware of the opportunities that were missed and of what has happened in the past, so let us talk about what will happen tomorrow and what will have to be done in the future.

It is a fact that Germany has been a destination for immigrants in the past and remains a destination for immigrants today. It is likewise a fact that the vast majority of Muslims in Germany, particularly those of Turkish origin, are caught up in their misogynistic ways of life, customs and traditions, in their Islamic faith and culture. It is also a fact that Islam in Germany ‘as a religion between God and man’ has not only lost its face, but has shown its original face as ‘archaic and violent’.

And for quite some time now, Islam in Germany has not merely been the religion of immigrants, but of at least 18,000 German converts. Their precise numbers are not known because there are no registers of converts. But there can be no doubt that there has been an ‘upward trend’ and that more and more Germans are converting to Islam, which from my point of view reveals an alarming development. We should keep a vigilant eye on converts. They are the offspring of solid middle-class German families, are susceptible to radicalisation and often, as the Prime Minister Designate of Bavaria Günther Beckstein (CSU) stated in Handelsblatt (on 6th September 2007) ‘have a clear tendency towards particular fanaticism to prove themselves worthy of the[ir] new religion’.

The so-called home-grown Islamic suicide bombers ‘on the way to paradise’ did not just have names like Adem Y. or Mohammed Atta, but were also called Fritz Martin and Daniel Martin [the reference is to Adem Y., a 28-year-old German-Turk, Fritz Martin G. (also 28) and Daniel Martin S. (21), the latter two Germans who had converted to Islam, were suspected of being members of the terrorist organisation Islamic Jihad Union and of having planned bomb attacks on Us facilities. All three of the accused were arrested on suspicion of terrorism in Sauerland shortly before the 6th anniversary of the September 11th atrocities. Mohammed Atta was a student in Hamburg before piloting one of the planes used on September 11th]

Since the majority of the converts of German origin are women, I would like to mention the 38-year-old Belgian [Muriel Degauque] who blew herself up in Baghdad on 9th November 2005 as well as 40-year-old Sonja B. from Berlin suspected of pursuing jihad with her young child ‘on Allah’s path’. We ought to pay very close attention to this new movement of religious warriors.

I would therefore like to call upon each and every one of us to show greater courage and speak out clearly.

Because it has become common knowledge that not only religious fundamentalism and political Islam have long since become a striking reality in Germany, but also the so-called ‘Grey Wolves’ [Bozkurtlar], who are known to be a rallying point for ‘Turkish’ neo-fascists. This movement of ethnic (racist) nationalists mixed with fundamentalist elements with its propensity to violence and totalitarian system based on the leader principle [Führerprinzip] constitutes a breeding ground for Islamic and extremist organisations on German soil. Quite frequently behind the representative mosque buildings – which appear as a symbol of the strength and superiority of Islam – lurk the obscure groups of Grey Wolves.

Every person has the right to practice his religion, the right to freedom, equality and safety, the right to individual difference. Nonetheless, difference can only be accepted as long as it does not endanger the peaceful cohabitation of people in this country. Because it is indisputable that any society can only cope with a certain amount of difference. The limits of difference must be contained in the constitution, which applies equally to all citizens of this country.

Human dignity and human rights as well as freedom and individuality are the preconditions as well as the fruits of democracy, which are indivisible.

The values enshrined in our constitution are the highest and binding goods for all members of the Federal Government and ought not to be restricted in favour of other values such as the traditional norms and values of the sharia (the Islamic legal system).

The judicial scandal in a set of divorce proceedings before a woman family court judge in March of this year furnishes depressing proof of how the German legal system is being undermined in the name of the sharia. Because a 26-year-old Muslim – a German of Moroccan extraction – was being subjected to severe maltreatment by her Moroccan husband she wanted to speed up her divorce. Her application for the proceedings to be accelerated due to aggravating circumstances was rejected by the Frankfurt judge with reference to the Koran. She cited the right of physical chastisement enjoyed by the Muslim man in marriage.

A further example of how the German courts are capitulating to the sharia and archaic traditions was something we witnessed in the Sürücü trial in Berlin. The orthodox Islamic family of the murdered victim, Hatun Sürücü, was accompanied by their own ‘kadi’, or ‘sharia judge’ throughout the trial. As a close acquaintance of the Sürücü family he took his place in the courtroom with the consent of the German judge.

I see red when I see with my own eyes how the Imam of Izmir recognised today’s reality years ago now. He turned to the Christian participants at a dialogue meeting and warned the Western Europeans: ‘Thanks to your democratic laws we will overpower you; thanks to your religious laws we will rule over you’ [The reference is to the European Synod in 1999 when the Turkish Bishop Bernardini reported about the openness with which the Imam of Izmir had addressed the Christian participants in a dialogue meeting shortly beforehand. The quotation was drawn from an article by Gernot Facius in Die Welt, 6th October 2001 edition and by Hans-Peter Raddatz in From God to Allah, Munich, Herbig Publishers, 2001, p349] And I must admit that he is right, because the ‘reign’ has already begun. You have no choice but to wonder whether the Christian-Islamic dialogue is not based on a series of deceptions.

What chance does the Christian-Islamic dialogue have when the Muslim brothers and sisters confront us with unassailable dogmas, such as: ‘We have the answer to your questions! You cannot teach us anything and we do not need to learn anything because Islam is the only true faith, the first human was a Muslim. It is the original faith of Abraham. We invite you all to show our Prophet, Islam, the sharia, the hadith and the Koran reverence and respect’.

How much longer are we supposed to stand to attention before Muslims who make statements similar to that of the former Lord Mayor of Istanbul and current Prime Minister Erdogan, who, at an electoral campaign meeting in South-East Anatolia, quoted the following in his speech: ‘Democracy is merely the train we will board until we reach the destination. The mosques are our barracks, the minarets our bayonets, the domes our helmets and the faithful our soldiers’ [In 1998 Erdogan was arrested for incitement to religious hatred for quoting a religious poem by Ziya Gökalp at an electoral meeting in South-East Anatolia and sentenced to 10 months’ imprisonment, of which he served four. See Die Welt online, The Islamist as Moderniser, 6th May 2007 and Dietrich Alexander, Reformer or Wolf in Sheep’s Clothing? likewise in Die Welt, 22nd September 2004] It would appear to be true that we are dealing with a dialogue of the deaf.

Because it is a fact that terms such as ‘a dialogue between equal partners’, ‘mutual respect, fairness and equality’, or terms such as ‘human rights’, ‘women’s rights’, ‘freedom to practice religion’, ‘democracy’ and values such as ‘freedom of opinion’, ‘freedom of information’ and ‘artistic freedom’ possess a completely different meaning for the Muslim population than they do for Western Europeans.

I would like to stress quite unequivocally: the freedom to practice religion cannot be granted to a community that combats our country’s constitution.

It would make it far easier for many Muslim girls and women to perform the balancing act between traditions at home and the modern Western world in the foreseeable future if the Koran and the sharia were henceforth not given precedence over applicable German law.

When I as a woman from a Turkish immigrant background put up a fight against male domination sanctioned by Islam, against turning back the clock, I call upon Germans too to muster the courage to call a spade a spade and to defend the values of civilisation instead of handing out culture and Islam bonuses, like the German cultural relativists, who never miss an opportunity to issue reminders of the dark legacy of the German past and who understand the second-class position of women in Islamic societies as a form of promotion of culture.

If the Germans wish to free themselves of feelings of guilt, if they do not wish to become the victims of self-censorship they ought to show courage and defy the creeping Islamicisation of our country because a consistent political response is long overdue.

And last but not least they should support us in our rebellion against patriarchal authority and Islamic tradition. All of this is true, but it is only part of the truth.

What we all know, but are not permitted to utter out loud.

Has structural integration of immigrants in the education system, the labour market and professional life and cultural assimilation with the local majority been a success? Or has the concept of integration foundered?

The answer to those questions was the best-kept open secret in the country until the 11th September 2001. After the murder ‘in the name of Allah’ of the film-maker Theo van Gogh who was critical of Islam, anger and consternation prevailed not only in the Netherlands, but throughout Western Europe.

On 2nd November 2004 Van Gogh was not only executed in broad daylight in the street, but subsequently slaughtered like a sheep in accordance with Islamic ritual. For several days afterwards shoot-outs took place between police, army and Islamic fundamentalists in The Hague as if war had broken out.

Islam expert Bassam Tibi explained to the press why the concept of dominant culture he devised is of such crucial importance and he issued a warning: ‘In its current state of mind Europe cannot ward off Islamicisation’ [The reference is to an article in Die Tagespost, 4th December 2004, What is Really at Stake]

Nevertheless the multicultural dreamers with their romantic vision of society ignored the critical voices as they have done for the last 50 years. The critics were greeted with vehement disapproval and confronted with accusations of jeopardising the internal peace of the country. Extremists, Islamists and sleepers, forced marriages and imported brides dominated the media headlines and parallel societies cropped up again and again. Nonetheless attempts were made to silence the critics and the valid points they made derided by means of exaggeration. Only in the wake of Hatun Sürücü’s murder in Berlin-Tempelhof on 7th February 2005 did the taboo begin to crumble. At the same time the political intellectuals here in Germany admonished us to be on our guard against trading in generalisations as tarring everyone with the same brush and indulging in cheap propaganda would make us guilty of endangering the climate of integration.

This paralysing ignorance of the unasked question: ‘What is the state of play of the integration of Muslims in Germany?’ was put to an end by headmaster Volker Steffens. In Grade 8 of the Thomas Morus Secondary School in Berlin-Neukölln, three male Muslim pupils expressed their approval of Hatun Sürücü’s murder in the following words: ‘She only had herself to blame. The whore was running around like a German’. Whereupon the headmaster of Thomas Morus Secondary School in Neukölln, Volker Steffens, published an open letter to the parents: ‘These pupils are upsetting the peaceful life of the school by approving of the murder.

We will not tolerate rabble-rousing propaganda against freedom’.

In the public eye Hatun Sürücü’s murder was immediately linked to six other killings in Berlin that had taken place since October 2004 where the suspected motive was that of a so-called ‘honour killing’.

At the same time, on 19th May 2006, the Federal Criminal Police Office in Wiesbaden published an analysis of so-called ‘honour killings’ that had been recorded by the police. According to the study, there had been a total of 55 such cases in Germany between 1st January 1996 and 18th July 2005.

Since mid-2005 Germany has – at long last – been debating the integration of immigrants, as well as women in the Muslim world and in the diaspora. We finally admitted to ourselves that in many German cities some Turkish districts had in the meantime been established and therefore cultural areas where Turkish was the language of communication.

Slap bang in the middle of Germany and Western Europe an Islamic parallel society had come into being.

In these parallel societies a segment of our Muslim fellow citizens had retained their tribal culture, their traditional values, language as well as patriarchal norms, which are incompatible with our constitution and fundamental values.

To put it plainly: our Muslim fellow citizens have failed to make the leap from the old to the new homeland.

And today so many experts and politicians are suddenly unsure of themselves and are asking: ‘What has gone wrong in Germany?’

For years they were too dewy-eyed and optimistic, taking it for granted that the second generation at the latest would integrate automatically. They would be transformed from Gastarbeiter [literally ‘guest workers’, betraying the expectation that their residence would not be permanent] to citizens. They simply assumed that the differences between them and the native society would diminish as one generation succeeded another. The next generation – the children of the Gastarbeiter – would automatically become ‘Berliners born and bred’. And now they have ascertained that even the third generation – to an increasing extent – is moving in a quite different direction. All I have to say to this is: ’50 lost years’, the consequences of an absent integration policy.

Many of the integration problems, which we in the past as well as the present, have endeavoured to solve on the basis of integration measures, are linked to a fundamental error. The attempt to explain that every ‘Muslim’ who has immigrated to Germany and who has attended language and integration courses will automatically embrace the values of the free democratic constitutional structure and recognise women’s rights, religious pluralism as well as the secular principle.

A further false promise is integration through language. The truth is that language acquisition does not equal integration, but represents a key to integration. A lack of or poor language knowledge ought not, therefore, to be made solely responsible for integration problems.

Linguistic, professional and social integration work starts with a person’s upbringing in the parental home and is bolstered in particular through cooperation in day nurseries and schools.

It is up to parents to pass on democratic values through the upbringing they provide. Muslim and Turkish parents should be obliged to take this task on board, if necessary with the help of professional social workers and early start programmes (such as the Hippy Programme). Without the cooperation of parents or a constructive will on their part to engage in integration our expectations of either the new integration measures funded through taxpayers’ money or the amended immigration law that entered into force on 28th August [2007] ought not to be too great.

If we really want to integrate the Turkish population we ought not to leave them with the Turkish press and media as their sole source of information.

The vast majority of all Turkish programmes watched in Germany are produced in Turkey and beamed to Germany via satellite. Most of these programmes are hardly conducive to integration, but are instead more suitable for keeping Turkish migrants anchored in the culture and mentality of their country of origin. The dissemination of radical Islamic and right-wing extremist ideas via the Turkish media in Germany has barely registered on the political radar up to now.

Press coverage in Turkish language newspapers has been repeatedly criticised. Accusations have been levelled of a distorted image of Germany and aggressively nationalistic reporting, which obstructs integration efforts and contributes to the creation of ‘parallel media worlds’. Its influence on the integration process in Germany exceeds that of much of the German media.

It is high time that we call multiculturalism – mainly on the political scene – into question and break the taboo. But – I fear – until we have arrived at that stage, the gulf between the cultures will yawn ever wider. Under the headline Merkel is Hitler Number Two, the Islamicist daily VAKIT [Anadolu’ da Vakit] in its Sunday edition of 2nd September [2007] equated the German Federal Chancellor Angela Merkel with the Nazi dictator Adolf Hitler. In addition, Mrs. Merkel was humiliated in a caricature which portrayed her with a swastika on her arm and along with her the entire German people.

The cause of this wrath was the new law on immigration, which was allegedly directed primarily against Turks. Several Turkish immigrant organisations and German-Turkish politicians inter alia were of a similar opinion and boycotted the integration summit on 12th July [2007] by way of protest.

When our President Horst Köhler signed it on 21st August [2007], other sections of the Turkish media likewise seized upon the new immigration law to voice hostile criticisms of Merkel and the Federal Republic. Had it been the other way round, many Turks would have felt that their national pride had been injured.

One or other might recall. A few days after Pope Benedict’s speech in Regensburg the Vatican, ‘for fear of attacks’, had to ask forgiveness of the Muslim faithful. The same scenes were played out in Denmark and Sweden over the caricature dispute.

And to today’s date I have likewise been waiting in vain for the Turkish side to say: ‘We would like to apologise to Chancellor Angela Merkel and the German people for having offended them’.

And to today’s date I have equally been waiting in vain for Muslim ‘sisters and brothers’ to make a clear declaration ‘against fundamentalism’ and ‘in favour of integration’, whether it manifest itself in the form of large-scale demonstrations, advertising campaigns, vigils or a kilometre of lit candles.

I would like to see some clear indication at long last that honest efforts are being made by Muslims to integrate into our society and culture. Whether it be through flags, posters or banners hung in front of mosques or car stickers with slogans such as ‘Against fundamentalism’, ‘Against political Islam’ and ‘Equal rights for Muslim women’ or ‘Against forced marriages and honour killings’. I don’t believe in the lip service they pay any more. I want to see action!

It is, for example, customary for Muslims in the Ramadan month of fasting to make donations and pay or transfer their zakat-contribution [compulsory alms contribution].

What I expect of Islamic organisations and initiatives or of the zakat-administrations that the payment of zakat-contributions not just be spent on projects ‘by Muslims for Muslims’, such as, for example, in Palestine, the Lebanon, Sri Lanka or Pakistan or to use zakat alms to fund the building of mosques in Germany or to make provisions for the poorest countries of the world under the pretext of ‘Muslims Helping People in Need’, but also to support ‘Aid projects for destitute Christians’ or to organise projects to promote integration outside the mosque.

It would be a welcome move if they were to give up building a single mosque a year in Germany and spend the money instead on setting up a ‘refuge for Muslim girls’.

Instead of merely paying lip service in condemnations of Islamic terrorism, they should provide financial support in the form of donations to foundations or assistance programmes for the victims and bereaved families of the terrorist attacks in New York and Washington [11th September 2001] or in Madrid [11th March 2004] or in Israel, or use zakat alms to launch campaigns against the persecution of and discrimination against Christians by Muslim fanatics.

Integration can only hope to succeed if we set in motion a change in mentality in Muslim society, particularly amongst the so-called Turkish elite (businessmen, politicians, journalists and academics). Above all we need a change of mentality of German society, which immediately suspects that xenophobia lurks behind every critical statement, in which even the native elite and its own citizens adopts a schizophrenic, distanced and even downright hostile relationship with the home country. Whereas it is not a rarity for the children of Turkish immigrants into Germany to be given a Turkish fascist name such as Bozkurt or Asena and for them to have a chauvinistic national pride drummed into them, every positive feeling of patriotism is mercilessly nipped in the bud amongst German children. It is the self-appointed ‘pillars of the community’ who feel that every decent German should hang his head in shame over his past for all eternity and when young people say ‘I don’t feel personally responsible for a crime committed by my grandparents!’ they have insults and abuse hurled at them.

Of course the crime of the Holocaust is a crime against humanity of incomparable magnitude, which should never be forgotten. But all other states have to face up to their share of the responsibility too. The task for the future for the young people of Germany will be to set aside the involuntary and difficult title of ‘criminals of the Holocaust’ and with due vigilance and care to fight for peace right across the world, to combat racism, fascism, anti-Semitism and other forms of intolerance.

If Germans are calling for integration, they have to ask themselves the question of integration into what precisely?

Where is a sense of pride in the new home or a willingness to embrace this country amongst immigrants supposed to come from, if even the native is afraid to be ‘German’? Is afraid that if he waves a flag even once he will be condemned as a nationalist? It didn’t escape our notice that many of the people who were waving the German flag at the World Cup in 2006 came from an immigrant background. The big stage provided by the World Cup showed us positive chances for integration and cohabitation. Consciousness of one’s own cultural values and espousing them is not a hindrance to, but the precondition of an intercultural dialogue.

These values – which are founded on an unshakeable belief in democracy, the fundamental rights of men and women and the inherent dignity of the individual – continue to define our common interests in the 21st century. If the Germans themselves have no clear identity they will fail in their undertaking to integrate foreigners.

Not only as a woman from a Turkish background, but above all as a German citizen, I feel obliged to fight constraints on liberty. It is precisely because of my constitutional patriotism that I have a duty to fight against all forms of discrimination and intolerance. Remain critical in the interests of peaceful cohabitation!”

In connection with the award and in response to Serap’s call for action, the Association of German Criminal Investigation Officers published a set of proposals on how best to combat violence against women, including:

  • training to be provided for police to raise awareness concerning the specific features of the situation of Muslim, and in particular, Turkish women in Germany and the types of crime they are most likely to fall victim to;
  • similar further training about typical patterns of behaviour and manifestations of physical and psychological abuse of women;
  • providing information to Turkish/Muslim men that certain actions legitimated by tradition in the country of origin are against the law and, as such, subject to criminal prosecution in Germany;
  • including the topic of the role of women in Islamic societies on the school curriculum;
  • providing detailed and comprehensive information to Turkish girls so that if they become victims they will turn to the German police for assistance;
  • to foster trust amongst young people affected and their families concerning the objectivity of the work done by the German police;
  • cooperation between the police and women’s shelters, especially those that deal primarily with Muslim women;
  • where individuals are under threat a change of name and new identity documents along the lines of the witness protection programme should be authorised and facilitated;
  • in cases of massive psychological intimidation or physical violence committed by the family, the victim should be afforded the same assistance as in witness protection programmes, including change of place of residence and employment, severing contacts and providing the opportunity for a fresh start away from the family;
  • guarantees of financial and practical assistance to enable the victim to start a new life;
  • a consistent judicial response to crimes committed, for example, prison sentences without early release on probation;
  • examining the possibility of tougher sentences in cases where physical and psychological violence against women has taken place on religious grounds;
  • deportation of male foreign nationals in order to remove the source of danger when the threat to the Muslim woman has been substantiated and where the immigration status of the man concerned allows.

Serap’s website on the awards ceremony

Interview with Serap Cileli

Serap Cileli at the Round Table in Brussels

Serap Cileli in Potsdam © Chameleon

 

 

 

Bul le mérite

Bul le mérite

Translations © Chameleon 2007

Wednesday, 6 September 2006

Carnival of the Feminists 22

Filed under: — site admin @ 8:33 am

Welcome to the 22nd Carnival of the Feminists!

Without further preliminaries, let me proceed immediately to the first topic:

Feminism and Fat.

Jax, of Making it up tackles the fraught relationship we are encouraged to have with our bodies, which affects both fat and thin alike, in Size, fashion and discrimination. She worries that “somehow it’s not feminist to be happy about being thin” and goes on to recount a recent experience on a skirt-buying expedition with her daughter, which proved to be an eye-opener (and will no doubt strike a chord with many parents): “How do we expect women to grow up valuing all the sizes that we can be, accepting each other for what we are, when it would appear we expect all six-year-olds to be the same size? So we are already telling many of our children that they are too big, too small, too thin or too tall”.

Molly, of Molly Saves the Day in Fat shamers take note rightly draws attention to a phenomenon that is sadly inescapable in the lives of those of us who exceed a culturally-prescribed size norm, that of being showered with unsolicited advice and comments, often from random passers-by: “To me, the worst thing about this ‘I’m just trying to be nice’ fat shaming is that it does seem, generally, to be filled with good intentions. The people engaging in it don’t seem to think about the fact that they wouldn’t be so nosy, or so quick to judge, about almost any other trait – physical, behavioural, or mental. Fat-shaming is so much a part of our culture that even the person being made to feel ashamed or condescended to is supposed to feel grateful, not offended”.

Finally, from Natalie Bennett at Philobiblon, we have Chew on this, Ms Hewitt, which disputes the lazy assumption on the part of sanctimonious politicians that fat is a personal problem (which conveniently absolves them of responsibility for getting to grips with such thorny issues as poverty). On her transition to a healthier diet than the one she was brought up on, she writes: “But what has changed is not fundamentally me, but aspects of my environment. I got the right messages; I was provided with the chance to exercise; I was given the right food supplies that I could afford. None of those things are individual; none of them are broadly available to the British public”.

Before moving on to the second topic, I would like to include three posts on the more general issue of appearance. Margaret Ervin, of Basket of Eggs, recalls her reaction to a remark made by a man on her red hair being set off to perfection by her blue dress in Owning Beauty. Again, she tells of an unwanted appraisal, not from what Bartky refers to (drawing on Foucault) as the “panoptical male connoisseur” who “resides within the consciousness of most women”, but a flesh and blood one, who happened to be walking by: “I told the story of walking down the street and being told to smile, commanded in fact to ‘Smile!’ I talked about how that often happened to me. ‘Smile!’ Why did these men think they had the right to tell me to smile? I had plenty of reasons not to smile. Did they want me to look more decorative? Why were they telling me, a perfect stranger, to please them?”

Ann Bartow, of Feminist Law Professors provides us with a salutary (and tongue-in-cheek) reminder of the pettiness of the fashion industry’s imperative to shift more products off the shelves by fostering a perpetual sense of insecurity in consumers in Your Eyebrows Were Too Thick! Now They Are Too Thin!: “But what if you don’t have the patience to grow out your eyebrows, or they are naturally on the thin side? Must you leave the house in a hat that falls mid-retina to hide this appalling facial deformity? Not necessarily, because luckily, there are plenty of NYT advisers ready to help you solve your horrible eyebrow deficiencies if you have adequate time, motivation and expendable cash”. The ludicrousness of it all reminds me of the charming György Pál (1960) version of The Time Machine, in which the protagonist, George, watches the hems on the shop window mannequin’s dresses rise and fall at incredible speed as the seasons fly by.

Holly, of Self-Portrait as…, deals with the subject of breast implants and male mammary fixation (and the range of women’s responses, from pride in corresponding to the ideal, to shame at not and the cleavage between them – sorry, I couldn’t resist, please forgive me) in Just as God made ME: “One day I listened to Muriel and Jane, a couple of my well-endowed friends, decry a survey they’d just read in some women’s magazine, in which the majority of men questioned said that any woman with a B-cup or smaller should get breast implants – these men felt that way even after being told that implants can harden to the point that they feel like baseballs, making certain kinds of physical contact painful if not impossible”.

Topic Two: Feminism and Faith

Since I issued a personal request for the following submission, it seems only appropriate to mention it first. Hugo Schwyzer of the eponymous blog eloquently and passionately advances his arguments on the compatibility of adherence to religious belief and feminism in Faith and Feminism, whilst urging us to move beyond the cardboard cut-out, cliché-ridden language of suspicion and antagonism: “In a way, evangelical Christians and feminists are both largely defined – at least in the public imagination – by their enemies. It’s very easy to caricature either group. The secular left tends to see all evangelical Christians as intolerant, homophobic, jingoistic Republicans; many on the right tend to see active feminists as shrill, angry, humourless, godless liberals. The public pronouncements of leading figures in both movements are regularly quoted out of context in order to reinforce an image of extremism. And of course, both ‘feminists’ and the ‘religious right’ are regularly invoked as dangerous spectres in fund-raising by both conservatives and progressives” [emphasis in original].

Eteraz in Why Muslim Honour Killings Why writes powerfully, uncompromisingly and poignantly about a phenomenon, which feminists surely must engage with: “Having said all that, it should be absolutely clear that I think the ‘honour’ that undergirds the murder of women like Ghazala Khan is a bastardisation of honour. In a properly exercised act of honour, the only person who could judge Ghazala’s honour was Ghazala herself. Yet, instead, all around the Muslim world (and parts of India and China), we find others (usually men) judging the honour of everyone around them, ascribing what they think is an inadequacy in another, to a loss of their own honour, and then, instead of exacting corrective behaviour upon themselves (as a truly honourable person would do), they exact vengeance from those they find inadequate. It becomes a Darwinian pain cycle with the strongest (men) punishing others (women)”.

I would now like to turn to two honest and contemplative posts by Sage of Persephone’s Box. In Those Pagans Were On To Something she meditates on the appeal and relevance of the church (she describes herself as a “recovering Catholic) in spite of some rather obvious deficiencies: “I say I’m recovering from the church because I think it’s poisonous. Christianity is a brilliant philosophy, but I haven’t seen many of Jesus’ ideas implemented at this church. The hierarchical power structure, archaic rules over birth control and divorce, intolerance, and inequitable behaviour towards women are just a few toxins Catholicism leeches out into its prey”. Amen to that, sister!

In the companion piece, Hate the Religion, Not the Religious, she broaches the subject of the relationship between faith and morality (in a manner reminiscent of Richard Dawkins in his documentary The Root of All Evil?): “I actually think that rejecting God can allow for a more sincere morality. We can be good without threat of punishment or loss of rewards. In fact, can we really call someone ‘good’ who only acts kindly in hopes of eternal salvation? I’m much more inspired by those who do what’s right for the sake of what’s right without expectation of fame, fortune, or spiritual longevity” [emphasis in original]

Another superlative post written by a former Catholic appears on Mind the Gap!. In Thoughts on Catholicism and Resistance, Winter acknowledges the role of organised religion in forming her personality and nudging her in the direction of feminist politics. After a careful examination of the ideology (the epitome of the virgin-whore dichotomy), she shows how its messages can be used for practical (and positive) ends in keeping with the believer’s life goals: “Some feminists are not going to like me for saying this, but I am grateful to the church for giving me a much-needed reason to resist when my peers were telling me that I must have sex by the time I was 14. The reason to resist should have come from feminism, but the only feminism that was available to me was the sort that says young women will have sex, therefore the best thing to do is provide plenty of contraception and show them how to get abortions. I wasn’t happy about that either. This is why I think many feminist responses to the Christian abstinence movement are over-simplistic, insofar as they fail to see any attractions within that ideology and view the young women who sign up to it as passive victims of patriarchy” [emphasis in original]

Demonstrating that women are mobilising an active resistance to the Catholic hierarchy, challenging the dead weight of male authority, the Reverend Astrid Joy Storm interviews Jean Marie Marchant, secretly ordained as a priest under a pseudonym. The opening couple of paragraphs certainly grab you by the (metaphorical) short and curlies!

At Culture Kitchen, Lorraine treats us to an incisive, witty and irreverent critique of the church’s impulse to regulate human sexuality, seeking to stifle desires of which it does not approve in Crushing on the King of Kings, inspired by a radio broadcast: “I live out in the country, so ‘Christian stations’ are as frequently encountered as roadkill woodchucks, and usually, I pay them about as much notice. But some woman was talking about her sexual purity, and I couldn’t help it. It just about made me cry. I did not hear the preceding discussion, so I wasn’t sure about what exactly the nature of this woman’s sexual ‘sin’ had been, but I listened in rapt fascination and a sick feeling in my stomach as she recounted how she carried around her ‘brokenness’ for ten years, until the night, in darkness because she didn’t want him to see her face, she confessed her sin to her husband” (I break off the quote here with a suitable cliff-hanger, paragon of wickedness that I am).

Concluding on this theme, breaking ranks at My Left Wing fires a devastating broadside against spiritual authority in The Stained Glass Ceiling: “Spiritual authority is one (man’s) vision imposed on all others, winning pre-eminence through guile, mass mobilisation, and acts of verbal violence. The spiritual authority dictates reality, recording their vision on the world as if people were blank tapes”.

Rainbow

This final section comprises submissions not explicitly related to the announced topics in all their colourful splendour.

Taking marriage as a starting point, Bitch Lab, in Spinster cat ladies aren’t black, provides us with a brilliant illustration of how we are all (and the privileged sociologist is far from immune to the influence of ideology) caught up in a web of social relations where various forms of oppression intersect. For any study to retain credibility, race, class and poverty with all their attendant nuances should never be dwarfed by gender in critical analysis to the extent that they drop out of view: “This isn’t to say that women who aren’t white and middle class don’t think about marriage and weddings, just that the pressure isn’t there in the same ways. And, it’s to say that there are other kinds of pressures which shape the way people decide to live their lives, what opportunities are open and which are closed, what tools of resistance they have at their disposal, what cultures and languages they speak, and even what languages of individualism are encouraged and even available to them”.

At Vee Levene’s Insipid Missives, Vee expertly dissects two articles, exposing their respective subtexts in Porn chic for women and girls. Denouncing the way ruthless marketers sink their claws into tender young (female) flesh, Vee adeptly steers us back into the territory of objectification and sexualisation of pre-pubescent bodies. Taking issue with a glib comment in an interview that, by emulating models through the fashions that they wear, girls are actively articulating “views”, Vee questions what these might consist of: “The ‘view’ of the knowledge that the best a woman can do is be appearance-based and as unnatural as possible, for the purposes of competing with other women and pleasing men? Since when does fashion (especially mainstream fashion) even begin to encompass the range of ‘views’ and opinions any individual – no matter what age – has? And in a case like this, with marketers insidiously targeting the most impressionable of the population; how can these ‘views’ be considered anything other than societal influence?”

Verbify at Signifying Nothing gets to grips with a discussion of courtship by Cassandra de Benedetto at Modestly Yours in oh fer christ’s sake. The quoted passages make for depressing reading indeed, furnishing proof (if any were needed) that many women prefer submission to male authority (to the extent that they accept the male claim of ownership over their bodies) to the autonomy that feminism offers: “In Cassandra’s view (…) a woman is not capable of going through life, of surviving, much less thriving, without a man looking out for her, wiping her nose, holding her hand as she crosses the street, cosigning car loans, calling her boss when he threatens her. To Cassandra, a woman without a man is, well, nonexistent” [emphasis in original]

Melissa, at Mobwhorelog condemns the self-serving nature (especially on the part of parasitical whore-prospectors) and class-based myopia that permeates much of the writing on the sex industry even amongst feminists in What’s empowering about whoring (question mark), a challenging, provocative and intelligent piece that challenges complacent assumptions. In Melissa’s words: “It is not for our supposed slavery but for our freedom that I am fearful that sex workers will never find the stigma we’re stuck with lessening. What the most outspoken of sex workers represent, the very few who can risk being open, is not fucking, but freedom. Not ‘freedom of choice’, or some abstract ‘freedom to come’, but freedom to live honourably alongside society. No, not outside society, but right in it – and by contrary rules”.

Marcella, at abyss2hope, summarily dismisses the fatuous conclusions drawn from the results of a survey in her succinct, but excellent Feminist Rape Crisis Over?, providing us with a salutary reminder that we cannot repeat the message about male violence often enough. Her own verdict, steeped in irony: “If it weren’t for victim-blaming and feminist-bashing, you might not know some people realize that anyone but small children and dead women are raped and that rapists are anybody except gays, illegal aliens, minorities and Muslims”.

Antiprincess, at I shame the matriarchy, in a harrowing piece of personal testimony, succeeds admirably in her undertaking to re-connect the often belligerent and impassioned torrent of words that is living feminist debate to the “human experience” of dreadful spousal abuse: “Feminism did not shield me, because the Patriarchy wasn’t beating me. A human being was beating me. He was, his fists were, both true and real. He was not a figment of the collective imagination. He was not a concept, a generalized sort of shorthand to symbolize centuries of suffering. He was a fellow human being”.

Concentrating on another aspect of women’s right to control their own bodies, Roni, at Goddess Musings, judiciously laments the exclusion of teenage girls from prescription-free access to the morning-after pill in Not good news at all, a stirring battle-cry: “So I ask you all to remember the young women who have been left out of this revolution. I know, even getting one condom out of this administration would be a victory, but we cannot give up. We cannot let this partial victory be also a partial victory for all the anti’s who want all young women to grow up without access or knowledge to reproductive health services”.

Amanda, at Ballastexistenz in Wow. Stuff about the anti-political nature of therapy confirms something I have always suspected (although my own experience of psychologists are utterly trivial in comparison to hers), namely, that in most instances therapy is all about taming and squeezing the recalcitrant client into a pre-determined mould, about forcing you to conform to social definitions of normality, reconciling you to the circumstances, which are causing you acute pain and distress in order to improve your “functionality” as opposed to tackling the root causes (the aforementioned circumstances) themselves. All that therapists teach us is to bottle up/suppress our anger rather than release it more fruitfully. Thus, as Amanda so perceptively explains, therapy is directly inimical to political action, narrowing the focus to the individual, “repairing” a “defect” instead of interrogating the iniquities of an unjust situation. A dazzling assault on the tyranny of experts, the literature cited also makes it a treasure trove for anyone interested in the dangers of avoiding confrontation as well as the corrosive effect therapist-dependence has on genuine human interaction. One brief excerpt ought to suffice to whet the reader’s appetite: “Therapism makes it so that friends don’t actually have to do things for each other, there are professionals for that. It makes it so that if one person is assisting another person more at any given particular amount of time, this can be considered ‘co-dependent’ rather than a part of the natural ebb and flow of a relationship. Aside from encouraging selfishness, therapy seems to encourage an incredibly superficial kind of friendship wherein if any problems arise for your friends, you aren’t expected to help in dealing with them, you’re expected to tell them to go to a professional”.

On the literary front, Nina, at Queer Cents, skilfully interviews author Amy Guth about finances, feminism and her debut novel Three Fallen Women in Ten Money Questions for Amy Guth: “I wrote Three Fallen Women at a time when I was seeing a few people around me unable or unwilling to enforce their personal boundaries in various ways. I think most of us learn this lesson through trial and error, sure, but suddenly I was noticing a lot of people who didn’t seem to have a grasp in that direction at all. The more I saw this, the more I started noticing things people were enslaved to. Food, pain, drama, clutter, money, misery, people, rotten partners – it was everywhere! So, I ended up writing a lot about the freedom that comes from setting boundaries and practicing self-reliance and ended up doing it through the mouthpiece of these characters”.

Sandy, at the imponderabilia of actual life, treats us to a detailed, balanced and thoughtful review of Get to Work: A Manifesto for Women of the World by Linda R. Hirshman. The following passage will hopefully give you a flavour of the critique: “Personally, I think that restructuring both the family (dividing household and childcare tasks more evenly) and the workplace (to be more ‘family-friendly’ is much more radical than Hirschman’s suggestions, which leave the corporate underpinnings that devalue the private sphere totally unchanged. In fact, encouraging upper-class parents to employ lower-class women to care for their children and clean their houses strikes me as downright conservative” [emphasis in original]

A tangible and thought-provoking illustration of how women’s participation in remunerated employment at the top end is given at the Workplace Prof Blog in New study Stresses Importance of Women in Senior Management Positions to Reduce Gender Gap in Income.

Nursepam, at 21st Century Lesbian Trailer Trash, ponders the implications of Louann Brizendine’s book in A Woman’s Brain: “There still remains within our culture the dichotomy of The Other. Us and Them. And it is alive and well in the idea of the superiority of the masculine.
This is where the causes of feminism, racism and homophobia converge. As long as we insist on putting our energies into deciding which is better, and then subjugating the group(s) who are Other than ourselves, we take our energies away from saving the planet and the human race as a whole”. A resounding endorsement to those sentiments!

Jpfbookworm, at Official Shrub.com, ventures into the realm of etiquette and dining in Sexism on a Plate (Classism, too), assessing a phenomenon I have (thankfully) not yet encountered (it is annoying enough when I eat out with my partner, whom I support financially, and the waiter always brings back the credit card I have deposited on the saucer alongside the cash tip for him to sign the slip before cringing with embarrassment when the Hungarian smiles and passes the pen to me) of menus with a blank space where the prices should be: “Quite obviously the practice of assuming that a man will pay for a woman’s meal is a sexist one, whether that assumption takes the form of handing the check to a man, or giving a woman a menu without prices”.

In drawing to a close, I would like to strike a more light-hearted note – we have, after all, cogitated on life, the universe and everything to borrow Douglas Adams’s phrase. Firstly, from Audrey at Talking Pony we have Sex for Money, which admittedly examines the very serious issue of the options open to “a twentysomething woman with a top-notch degree”.

Finally, Madeleine at Mad Kane allows us to take our leave of this edition with a smile on our faces, with her superb and hilarious parody of those quizzes we like to while away an idle minute or two with in Those Unspeakable Meetings.

The next Carnival will be hosted by Lingual X at Lingual Tremors on 20th September.

Thursday, 17 August 2006

Carnival of Feminists

Filed under: — site admin @ 8:31 am

The (unintentionally) alliterative special topics, which I would like to propose for the forthcoming 22nd edition of the Carnival of Feminists are feminism and fat (preferably, though this is merely a suggestion as opposed to a prescription, focusing on the positive aspects in a celebratory spirit rather than on eating disorders on the subject of which a substantial body of research/literature already exists – we fat advocates are catching up, however!) and feminism and faith. As far as the latter is concerned, the issues I would particularly welcome contributions on would be: Is adherence to an organised (particularly monotheistic) religion compatible with being a feminist? Is spirituality relevant or merely a distraction from the struggles of the here and now? Is the influence of religion merely baleful and oppressive or do ancient teachings possess any value for contemporary women? Has feminism succeeded in establishing a sufficiently solid and culturally validated/politically accepted position of authority from which to criticise religion and if not how can this be remedied? Are polytheistic religions any more accommodating of women and women’s power? What would an alternative feminist morality consist of? How can we prevent being submerged by the rising tide of Unreason, our achievements swept away?

On a more personal note, as a former born-again Christian who has “seen the light”, I would also be grateful for any first-hand accounts of escape from the tyranny of the church, “conversion” to feminism, tales of recovery from the subtle cognitive warp induced by religion or indeed of the detrimental effects of a stifling, rigid, prescriptive morality within which the burden of responsibility (and indeed prejudice) is inevitably borne by women (here I cannot resist quoting Bertrand Russell’s What I Believe, which has lost none of its resonance: “Current morality is a curious blend of utilitarianism and superstition, but the superstitious part has the stronger hold, as is natural, since superstition is the origin of moral rules. Originally, certain acts were thought displeasing to the gods, and were forbidden because the divine wrath was apt to descend upon the community, not merely upon the guilty individuals (…)

It is evident that a man [sic] with a scientific outlook on life cannot let himself be intimidated by texts of Scripture or by the teaching of the Church. He will not be content to say ‘such-and-such an act is sinful, and that ends the matter’. He will inquire whether it does any harm or whether, on the contrary, the belief that it is sinful does harm. And he will find that, especially in what concerns sex, our current morality contains a very great deal of which the origin is purely superstitious. He will also find that this superstition, like that of the Aztecs, involves needless cruelty, and would be swept away if people were actuated by kindly feeling towards their neighbours. But the defenders of traditional morality are seldom people with warm hearts, as may be seen from the love of militarism displayed by Church dignitaries. One is tempted to think that they value morals as affording a legitimate outlet for their desire to inflict pain; the sinner is fair game, and therefore away with tolerance!”, London and New York, Routledge Classics edition, 2004, pp19-20).

For greater detail on my personal (atheist) stance and the painful process of shedding the residue of dogma, click here and here.

Please note that due to work commitments I will be unable to consider any submissions sent after Sunday 3rd September. Contributions should be sent either to my e-mail at chameleonrattex [at] hotmail [dot] com or via the form.

The excellent 21st edition of the Carnival may be found on Being Amber Rhea (including an innovative podcast!).

Sunday, 23 April 2006

Protected: Reappraisal

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Sunday, 13 November 2005

Gilead

Filed under: — site admin @ 11:37 am

“I knelt to examine the floor, and there it was, in tiny writing, quite fresh it seemed, scratched with a pin or maybe just a fingernail, in the corner where the darkest shadow fell: Nolite te bastardes carborundorum.
I didn’t know what it meant, or even what language it was in. I thought it might be Latin, but I didn’t know any Latin. Still, it was a message, and it was in writing, forbidden by that very fact, and it hadn’t yet been discovered. Except by me, for whom it was intended. It was intended for whoever came next”
Margaret Atwood, The Handmaid’s Tale

Instilling anxiety about a woman’s suitability as a mother has long functioned as a means of regulating her behaviour, channelling it into stereotypes of the appropriately “feminine”, the compliant. This preys upon her wish to provide the best possible care for the flesh of her flesh, to which her every subsequent need is to be subordinated if she hopes to avoid censure, the overwhelming vulnerability and dependency of the infant distracting from the social control imposed upon her. An article in The Independent on Sunday (9th October) by Katy Guest, We drink. We smoke. We’re not perfect. We’re…Slummy Mummies seemed to offer some hope that the finger of blame pointed with such monotonous regularity by moralists eager to exploit the inexperienced mother’s greater willingness to conform (construed as her “mellowing”) might just be pushed aside. A brave challenged to the pristine, Madonna-like image was issued by Stephanie Calman, author of Confessions of a Bad Mother, published following the success of her blog. Guest wrote: “‘It shows the extent to which women are frustrated and angered by the immense pressure,’ says Ms. Calman. ‘Not only to be endlessly nurturing but also to be thin, beautiful and sexy and have a fabulous-looking house that you can transform in a makeover that takes a matter of two hours’”.

Even that bastion of “sullen misogyny” (a description by Sarah Sands, first woman editor of The Sunday Telegraph) the Daily Mail, applauded the iconoclasm in a piece by Lowri Turner (13th October), Hooray for Slummy Mummies: “She’s the mother whose children arrive at school wearing odd socks and with their swimming kit still sitting on the kitchen table. Her home totters uncertainly between shabby chic and just plain shabby.
She is still wondering if she’ll ever get into her pre-pregnancy jeans, though the odds are against it now. When she gets back from the school run, she thinks about doing some yoga, but she puts the telly on instead. She is the Slummy Mummy and goodness me, what a relief she is.
After what seems like an age when the Yummy Mummy – that Little Miss Perfect with the flat stomach and the terrifyingly glossy lifestyle (…) – has reigned supreme, the arrival of the infinitely more realistic Slummy Mummy is worthy of a round of applause”.

Turner continues: “There’s a bit of Slummy Mummy in all of us. How many mothers have taken one look at the breakfast table, strewn with debris, and fantasised about getting back into bed and pulling the duvet back over the top of them?
How many will admit to speed reading their children’s homework, or planning to take them on an educational trip to the museum, seeing the rain tipping down and sticking them in front of a Disney video instead?
Slummy Mummy is not like Chavvy Mummy. Se doesn’t go of to Faliraki, leaving the offspring with a £10 note and the phone number of the local babysitter.
Slummy Mummy does not shirk her maternal responsibilities, although she is liable to take a few short cuts for the sake of her own sanity.
Homemade muffins or shop bought? Shop bought every time. Because what Slummy Mummy has is a realistic appraisal of her own abilities.
She doesn’t try to punch above her weight in child and homecare terms. She is human and fallible and, most importantly, likeable”.

The refreshing conclusion: “Whereas the cult of Yummy Mummy made us all feel guilty if we failed to replicate the perfect life we were encouraged to feel was possible, Slummy Mummy makes us all feel better about ourselves. She represents an acceptance that no one can be that perfect all the time”.

The criticisms surely struck a chord as the paper (23rd October) sounded out another writer on the subject, Polly Williams, whose The Rise and Fall of a Yummy Mummy, The truth about modern motherhood, is about to be published. She permits herself a wry smile over the gulf between celebrity and ordinary motherhood: “In our own, rather less glamorous workplaces, the ‘Let’s pretend we’re not mums’ conspiracy thrives like MRSA in a hospital bathroom. As our maternity leave draws to an end and we squeeze back into work clothes (with the glum realisation that despite all that yoga we’ve ended up with our mother’s figure after all), we put on a new identity, too, or rather the old one, which, like the pencil skirt, no longer quite fits. And so we go back to the office, skinny latte in hand, giving it 110 per cent (just in case our maternity cover was more efficient, and we don’t want childless colleagues getting twitchy), and, yes of course, Boss, foreign trips and evening industry dos are totally fine.
We can cope. Or we could if we had wives at home. But no, hang on a minute, we are the wives! And there is no one at home but a nanny who’s missing her boyfriend in Poland, a bewildered baby and grumpy children with nits fighting over the DVD player. So we rush home, worrying about that report we didn’t quite manage to finish, drink too much wine in order to unwind, accept another invitation to a party we’ll be too tired to enjoy, and collapse into bed, before being woken two hours later by the baby. And still, somehow, we manage to emerge at the office the next day, hair washed, heels on, BlackBerry at the ready, as if nothing’s happened.
Lest we forget, having a baby is like being turned inside out, physically and emotionally. Or being trampled on by the Gruffalo. Labour feels like the kind of thing that shouldn’t be allowed in the 21st century. The aftermath – the joy of your warm, sweet-smelling baby, the inexplicable traumas of breast-feeding and pram assembly – is overwhelming. Then there’s the soul-destroying attrition of sleeplessness. A recent survey found that British working mothers are surviving on a mere five hours of sleep a night. New mothers often get far less.
While no one wants a return to the days when mothers hid in blowsy florals, only danced at weddings and threw their career away with the baby’s bath water, one can’t help but wonder if we’ve set current standards too high. There will always be high-achieving women who juggle work, family and a fizzing social life gracefully, and don’t turn to Green & Black’s chocolate for comfort. But for the rest of us, the mothers who can’t slip back into size ten jeans four months (oh, let’s be honest, a year) after giving birth; for those of us who would rather not be sent on weekend work trips, well, not until the baby can sit up on its own; for those of us (…) who need time to grow up and adjust to our new role and the new self that was delivered with our baby, a little bit of compassion is required. The pressure on women – and some is self-inflicted – to emerge immediately from motherhood unchanged, slim and socially ‘on it’, sucks self-esteem dry, because they are standards by which most women will find themselves wanting”.

Whereas I would not pretend that the wrench away from the chubby little face and endearing, ready grin can be difficult for some (personally, I found the experience of single parenthood stultifying and could not wait to flee back to full-time mental occupation and interaction with fellow adults, indeed I was driven to do so by financial necessity, unprotected by maternity leave) it is all too easy for the “chain them to the kitchen sink” brigade to seize upon such sentiments. Yvonne Roberts (Observer, 2nd October) in Official: babies do best with mother, reopened the debate on whether motherhood should automatically disqualify women from remunerated employment (changing nappies, expressing milk or preparing a bottled substitute with meticulous sterilisation, adjusting to the loss of autonomy and being cooped up alone as well as the emotional drain of being responsible for constant care should not be excluded from the category of work): “The study on children from birth to three [by Dr Penelope Leach] will reignite the controversy over the best way to bring up young children. It found babies and toddlers fared worst when they were given group nursery care. Those cared for by friends or grandparents or other relatives did a little better while those looked after by nannies or childminders were rated second only to those cared for by mothers”.

As she correctly remarked: “Although the report will be leapt on by those who believe that mothers should stay at home after childbirth, others point out that it is often the quality of care outside the home which is at issue”.

Rather than playing on women’s feelings of guilt, it would be preferable for Britain to catch up with the rest of Europe by finally addressing the scandal of the chronic shortage of facilities to enable mothers to resume careers: “The UK has over 450,000 children under three in nursery are and the study reinforces the demand for a vastly increased investment in training and salaries.
‘In terms of the happiness and wellbeing of our children, we are at a crossroads,’ Leach warned. ‘Are we going to achieve the highest quality care from the most appropriate person for the child? Or are we to settle for what government thinks it can afford? At present…the government is trying to do five times as much on only twice the money – and the danger is that children and their parents will suffer as a result’”.

In its front page headline of 3rd October, Children Do Best if Mother is There, the Daily Mail’s Sarah Harris provided a more detailed account of the research conducted by Dr. Penelope Leach, president of the National Childminding Association and Oxford University Professors Kathy Sylva and Alan Stein, who studied 1,200 children and their families from North London and Oxfordshire in 1998. Mothers were interviewed when their babies were three months old, then again when they were ten, 18, 36 and 51 months: “Young children develop better if they are looked after by their mothers at home, a major study has concluded.
They are more socially and emotionally advanced than youngsters cared for by nannies, childminders or grandparents.
Babies and toddlers fared even worse when they were given group nursery care”.

About half the mothers taking part looked after their children full-time. A third returned to work before their babies were seven months old and eight per cent went back at under three months. The children were tested on their ability to complete a series of tasks and the level of eye contact maintained with adults was monitored: “Those cared for by their mothers performed best, thanks to the benefits of one-to-one interaction”. They were followed in order by those minded by nannies, child-minders, grandparents and at the bottom those entrusted to class nursery care. The conclusion: “Youngsters who were not cared for by their mother either tended to show higher levels of aggression or were inclined to become more withdrawn, compliant and sad”.

The journalist (hardly surprisingly) gloats over how this negates Labour policy: “At least £14 billion has been spent on nurseries and childcare over the last five years to encourage women back to work.
The ending of tax breaks for married couples forced many mothers out of the home while Chancellor Gordon Brown’s system of working tax credits effectively penalises those who concentrate on their children.
The Government has also introduced maternity and paternity rights, specifically designed to increase the number of mothers entering the labour market, and created more than 1.2 million registered childcare places.
Fifty-five per cent of women with children under five now have full-time or part-time work.
In the early 1980s, fewer than a third had jobs”.

However, Harris did have the decency to introduce a qualification: “Dr. Leach insisted that her findings should not be interpreted as a demand that mothers stay at home.
Instead, she said they underlined the need for ‘developmentally appropriate high-quality childcare’”.

In the absence of options (most families are too strapped for cash to afford a nanny, let alone the luxury of a stay-at-home mother), many relied on their retired parents for assistance: “Dr. Leach said: ‘Mothers often wanted their own mother as the carer because they say ‘she’s family, she loves the baby’. But love doesn’t necessarily produce the best child.
That takes planning and thinking about the child’.
Not all babies and toddlers did best at home, however.
Children of mothers suffering depression, for example, fared better with childminders and nurseries”.

On 4th October, the Daily Mail printed an interview with Dr Leach by Helen Weathers, What I really think about working mothers: “Childcare expert Penelope Leach looks weary and becomes rather cross when people accuse her of being unsympathetic to working mothers and overly child-centred.
‘People often misinterpret what I’m saying,’ she says tetchily. ‘Sometimes I get a little bit irritated by people who say ‘she’s so child-friendly and anti-working mother she makes me feel guilty’. But which working mother wouldn’t feel a million times more guilty than she already does after reading Leach’s latest research published this week?”

Weathers did not balk at spitting out the subtext: “Surely this must be the loudest clarion call to date for working mothers to down tools at once and become stay-at-home mums, regardless of whether they can afford to? And let us not forget that 55 per cent of women with children under five now work”.

This is fully in keeping with the tabloid’s relentless anti-single mothers crusade (the diatribes vilifying teenage mothers the fiercest sub-genre thereof). Weathers’ prescription would lead to more poverty in old age (women being denied a decent pension in part because of enforced spells off the labour market necessitated by the lack of state childcare provision alluded to above), and ultimately greater benefits dependency. In a nutshell, it oozes hypocrisy.

In this respect Leach is more honest: “‘People have accused me of being anti-working mothers, but that is just not true,’ says Dr. Leach. ‘These days it isn’t a choice between having an ‘at home mummy’ or a ‘working mummy’. Most people have a bit of each and childcare is the backbone of many people’s lives, which is why it is so important to get it right.
‘The idea of having your mother at home until you go to school is still the kind of gold standard for childcare, but in whose terms was it ever a gold standard? Certainly not the women. Who brought that to an end? The women did – women who had children in the 1970s and got lonely, isolated and depressed staying at home (…)
The important thing is not whether women work or not, but that they have the choice and that employers recognise the need for a work/life balance for both parents. If we get it right for the children, then we get it right for all of us in the long term. I think it’s terribly sad when a woman feels she can’t even admit to having a baby in case it’s a black mark against her career’”.

Weathers notes that Leach did not abstain from work altogether during her own children’s infancy: “When their daughter Melissa was born two years after their marriage, Dr. Leach returned to work as a part-time lecturer and after their son Matthew was born three years after that, worked four days a week until he was two years old.
She gave up her job and went freelance after her son developed viral meningitis and almost died and then her trusted childminder of five years left to pursue another career”.
In the end, Leach went freelance: “‘It makes me mad when people say, even today, that in an ideal world mothers would be at home full-time. The ideal is for both parents to have a choice that can flux and change as the children grow’”.

Leach is also aware of the impact of cultural context: “She [Leach] is reluctant to make comparative judgements between her experience and that of women today, except to say that there’s far more stress on parents now than in the Seventies. ‘Women are starting families much older and having much fewer children so there are fewer aunts and cousins around. Many women I talk to have never held a child before their own,’ she says.
‘Even if you are 32 and a confident managing director, you may have no idea how to breast-feed. Babies have become a drama in the middle of your adult life, as opposed to being a long phase and part and parcel of being a grown-up.
‘Parents are under enormous stress. If they are working long hours they don’t have the time to enjoy their children and there are very real issues about safety which we, as parents, didn’t have to address. Children are now virtually in a state of house arrest. There’s no way one could say ‘let them go outside and play on the pavement with their friends.
‘It’s not so much that a stranger might snatch them, but that they might be knocked down by a car.
‘We get bees in our bonnets about how much television children watch or how fat they are getting, but we don’t look at the basics. If a child is not allowed out on their own after school as they wait for their parents to come home from work because it is now too dangerous, then what is the alternative?
‘Society needs to be far more child-friendly, for if they are happy then we are all happy. As for the rest of it, I have always felt that if you have children, it is so important you have a duty to give it your best’”.

Zoë Williams, in The Guardian (4th October, A stick to beat women) adopts a disarmingly light-hearted approach: “Here are some things that have never been explained to me. First, does it matter if children develop late? Does it necessarily mean they won’t develop eventually? (I was very late in learning to read. I blame my mother, of course. She was too busy doing prototype ball-busting). Second, why, in all these studies, is it always mother versus all other carers? Why not one-on-one care versus group care? Surely that’s the key difference between maternal and non-maternal toddler-tending, given that not all mothers are equally good at being mothers. Mainly, though, I want to know: what is the purpose of a study like this? Who does it help? Have you ever seen a study of the mental health of adults who work, set against those who don’t? Or a paper on the incidence of cancer among people with jobs, compared with the jobless? Of course not – because it doesn’t matter, ultimately, whether work depresses you or makes you ill. It is a given that you have to work, so academic inquiry into its effects is deemed void unless, of course, you are female, in which case you still have to work, but are also responsible for all the negative consequences that proceed from that”.

She defends Leach’s original findings: “The twist – that women must try harder, must in some ways defy the exigencies of the work-to-survive society – was added later, by people discussing the research. Likewise, Leach’s study, which may stem from a desire to see government policy reversed, will be used as a stick to beat women who are already in a no-win situation”.

In The Observer (9th October) Cristina Odone follows suit in injecting a note of irony: “When Penelope Leach introduced the findings of the latest research into childcare last week, she sounded not so much like Dr. Spock as Philip Larkin. A study of 1,200 families found that they fuck you up, your mum and dad, by rushing off to work as soon as maternity/paternity leave allows, often leaving you in a crèche where you have to elbow a fellow toddler out of the way to have access to a potty or a biscuit or, worse, parking you with a 23-year-old Moldovan with rudimentary English and an advanced social life”.

She reminds readers of the complexity and diversity characteristic of real life’s messiness: “But averages take us only so far. They obscure the exceptions which make up real life. Not all mothers are created equally maternal, just as not all crèches are feeders for borstal. For some mothers, going out to work is torture, but for others, staying at home is a recipe for miserable, mind-numbing baby blues”.

We ought to be open to learning from the example of other countries: “(…) but what if we had the kind of high-quality care enjoyed in the Scandinavian countries? Crime stats show that you are seven times more likely to be attacked on a London street than in a Stockholm alleyway. Might that social cohesion have something to do with the fact that Swedish children typically attend excellent, state-run crèches, while the overwhelming majority of British children don’t get a chance to?
The one-dimensional spectrum of parent versus carer also ignores other influences: too much television, video games, overcrowding, poverty, a violent neighbourhood. All these can overwhelm even the best carers (parents or not)”.

In her reader’s letter to the Daily Mail (6th October), Lorell Atkins voices her exasperation: “I’m sick of people telling mothers how they should feel about bringing up their children. My daughter, now three, has been going to nursery since she was six months old and probably contradicts all the ‘expert opinion’ I’ve read over the past two years.
She’s sociable, outgoing and confident. I take her to restaurants, where many people comment on her good table manners. We go to church regularly, where she’s happy to sit with the others during the service. Her speech is well developed, and she has en excellent memory (…)
It’s wrong to add to working mothers’ burdens by implying that we’re doing our children a disservice (…)
‘Research’ such as the recent study, which suggested that young children fare best at home with their mum rather than being in childcare, merely adds to the stress some working mothers experience and makes them feel inadequate”.

Given the likelihood of being called upon to help out, it is probably just as well that contemporary Grannies are not the stoop-backed, arthritic, dried up crones of earlier clichés, according to The Independent, (12th October, unattributed): “Grandmothers feel 20 years younger than their age and do not believe they are old until they are at least 80, a survey reveals. Research into modern lifestyles for the over-60s found many pensioners were living in a golden age of freedom, health and wealth compared with their grandparents. Yours magazine commissioned the research and found grandmothers were more likely to travel, learn languages and make love, than do knitting”.

Steve Doughty, in his Why 45pc of working mums rely on granny (Daily Mail, 12th October) reiterates the point concerning reliance on private support networks when parents are confronted with the exorbitant price of a fundamental service: “Nearly half of working mothers depend on grandparents for childcare, according to a study yesterday.
Only 37 per cent of families said they paid for childminders or nurseries.
The research – based on a survey of 19,000 children – suggests mothers returning to work are rejecting the formal childcare ministers have been urging them to take up”.

Granny is the answer to the dilemma for two groups: “The first group preferred to see their children raised by their own, trusted parents, rather than cared for by strangers.
The second group comprised mothers who simply could not afford nurseries or childminders”.

Doughty draws on an investigation by Shirley Dex of London University’s Institute of Education. Her report looked at how children born in 2000 and 2001 were cared for at the age of nine and ten months: “Some 45 per cent of working mothers were found to turn to their own parents for help with childcare. Next most popular were nurseries and childminders at 37 per cent.
Third in line were husbands and boyfriends, with 31 per cent of mothers using a male partner for childcare while they were at work.
Recent studies have suggested grandparents save their children £1 billion a year in babysitting and childcare costs”.

No sooner had the topic gone off the boil than a new set of recommendations vied for attention. Once again the Daily Mail, (7th November) has taken the lead in dispensing advice with Tahira Yaqoob’s Helicopter mothers, giving publicity to the views of Helen E. Johnson, author of parenting guide Don’t Tell Me What to Do, Just Send Money: “She does her grown-up children’s laundry, buys birthday presents for their friends and even phones up their bosses demanding to know why they have been sacked.
Meet the ‘helicopter mother’, a new breed of obsessional parent who refuses to let her children take responsibility for their lives.
But instead of helping them, she is more likely to be turning them into lazy adults full of self-doubt, warn experts”.

Johnson’s definition possesses striking similarities with the ideal of the über-caring, permanently at the beck and call mother extolled by Weathers: “‘A helicopter mother is one who hovers over every state in her child’s development, from in utero through to the college years and beyond.
‘These children have never done anything on their own. If a child never learns to be resilient, she or he will have very little confidence in their ability to handle things.
‘This is a result of totally inappropriate parental involvement, and it’s a sad phenomenon. It is a disturbing fact that many parents have not done their critical job of preparing their child for the responsibilities of adult life”.

If her ambitions are to be confined to raising the progeny, her energies subsumed exclusively into guaranteeing their wellbeing, is it surprising that she might be slightly over-zealous? The phenomenon of Kippers (Kids In Parents’ Pockets Eroding Retirement Savings) is a product of several wider trends: “The Office of National Statistics has also revealed that more than half of all men and 37 per cent of women aged between 20 and 24 live with their parents after university, an increase of 50 per cent in a decade.
The so-called ‘boomerang generation’ has been driven back to the family home because of soaring property prices and student debts.
With the average price of a house now more than £155,000, many in their twenties cannot afford to get a foot on the property ladder and instead of paying rent, they choose to stay with their parents”.

Indubitably, improvements to maternity leave entitlements would go some way towards deferring the problem. In The Independent (1st March), Colin Brown broached the issue in Extra maternity leave ‘will cripple small businesses’: “Tony Blair has brushed aside the protests of business leaders who have warned that government plans to extend maternity leave from six to nine months would ‘cripple’ small businesses.
The proposals are aimed at wooing women voters back to Labour and would allow mothers for the first time to share some of their parental leave with the fathers”.

The Daily Mail later picked up on the theme (5th October) in Becky Barrow’s Maternity leaves firms in trouble: “Parents taking time off work after having a baby pose a serious problem for a quarter of British companies, research revealed yesterday.
Small businesses with fewer than 20 employees struggle most while larger firms are better positioned to cope with staff changes.
The research, commissioned by Axa insurance, reveals the threat that the Government’s new parental policies represent to business leaders.
Firms now have to cover for parents taking time off or risk legal action if they do not follow the letter of the law.
This is a major problem for the 95 per cent of Britain’s four million small businesses which employ less than five people.
They have to cover the cost of hiring and training the mother’s replacement and keeping her job open for a year”.

According to Barrow: “Few businesses dare to talk about the problems that Britain’s increasingly generous maternity and paternity leave presents to them for fear of being accused of sexism.
Some simply refuse to employ women under the age of 45”.

However, this protest paled into insignificance by comparison with the outcry against proposals to grant fathers time to devote to their parenting duties, as demonstrated by the Daily Mail’s response (10th October) in James Chapman and Becky Barrow’s Six Months’ Paternity Leave for Fathers: “Ministers hope the move will break the ‘macho’ culture of men working through their children’s early lives.
But the plans, expected to be unveiled this week by Trade Secretary Alan Johnson, have angered business groups.
They warned yesterday that the new rights for working fathers would be disruptive, particularly for small firms, and expensive to organize.
Bosses complain that Labour has rushed through massive changes in parental leave over the last few years – leaving businesses struggling to cope with the fast pace of change. Up to 400,000 men a year will qualify for the extended paternity leave from 2007. Currently, they can take only two weeks off after having a child. About 60 per cent of eligible men take up the offer.
They are paid £106 a week by the Government, though around half of firms continue to give them a full salary during the fortnight.
Under the new proposals, they are expected to be entitled to a fortnight’s paid leave followed by a further five-and-a-half months unpaid, taken before the child’s first birthday.
They will, however, be allowed to take time off only if their partner has gone back to work.
Essentially, the reforms mean parents will be able to decide themselves how to divide up parental leave for the first time.
Ministers say this will allow couples to ‘mix and match’ childcare in the first six months, with the mother taking the first three months off and the father the next three, for instance”.

The objections were identical to those previously deployed against recruiting women: “They [employers] also say that Britain’s four million small businesses – 95 per cent of which have fewer than five employees – will be badly hit by having to grant months off work to men as well as women.
Many firms also fear they will have to pay male staff full salaries while they are off as a competitive measure – or see staff move to rival firms with more attractive childcare packages”.

Speaking on behalf of his organisation, David Frost, director-general of the British Chambers of Commerce betrayed its lack of enthusiasm: “Last year, 80 per cent of its members said that they opposed extending paid maternity leave.
The Government said last year that it plans to allow women to be paid 12 months off work after having a baby by 2009. From April 2007, women will be entitled to statutory maternity pay for 39 weeks [i.e. a derisory £106 as opposed to full salary], an increase of 13 weeks”.

Steve Doughty and Becky Barrow, in Paid Leave for New Fathers (Daily Mail, 20th October) expressed their dismay: “A sweeping package of publicly-funded paternity leave will pay men to stay at home in families where mothers go back to work.
But when the mother chooses to bring up her baby full-time, fathers will get nothing”.

In case any lingering doubts haunted readers’ minds, they spelled out that feminism is a dirty word: “The scheme enraged business leaders, who face bills of hundreds of millions of pounds to replace staff they will lose for months. Taxpayers are also to be burdened with new costs that will run into billions. Other critics accused the Government of social engineering and pushing mothers back into work in the name of feminist equality”.

Seething with outrage, they did not conceal that only marriage enjoys validity as a form of partnership in their eyes: “In the new system, the man who claims additional paternity leave will not even need to be the real father of the baby. Husbands and ‘partners’ of mothers will qualify whether or not they are the biological father”. Removing disincentives to hiring female employees by levelling the playing field and encouraging men to show an interest beyond the initial squirt of semen are to be frowned upon. That male prestige and authority can no longer be derived from the breadwinner role no doubt causes them to hold up their hands in horror.

To make matters worse, those grimly determined to acknowledge the disproportionate, gender-justified burden on women have the sheer effrontery to make allowances for other demands on her time: “The new law will also include new rights for ‘carers’ – those workers who look after sick or elderly adults will be able to ask their boss for ‘flexible’ conditions in the same way that is now available to parents returning to work.
But ministers have yet to define what ‘carer’ may mean and who may benefit from the new law”.

Jill Kirby of the “Tory-leaning” (a masterpiece of understatement) Centre for Policy Studies is also quoted, claimed that this boiled down to a simple shirking of responsibility: “‘The point of this is to shift the burden of supporting families on to employers.
‘When the Government should be reforming the tax and benefit system to help families, it is washing its hands of the problem and making employers bear the burden.
‘They are trying to change the way men behave by telling fathers to stay at home. Mothers at home are being told to go to work – fathers are being told that taking paternity leave is a good thing”’.

Sociologist Patricia Morgan, author of a number of studies on the decline of the traditional family likewise waxed lyrical: “‘The influence of Patricia Hewett is behind this.
‘She is interested in pushing women out to work and promoting them while men are held back and encouraged to stay at home.
‘They are trying to bring about a sex-change society. The Government hopes daddies will become mummies – a Pampers generation of men’”.

In The Observer (23rd October) Cristina Odone tackled the matter in Fathering is as instinctive as mothering – and this country is recognising it: “US companies like to have work on tap – and this extends to their staff who have families. An American couple who have a baby may take up to three months’ unpaid leave – but the take up rate, at less than 1 per cent, is worse than Britain’s own dismal 3 per cent. And women constitute most of that 1 per cent: paternity leave is such and alien concept that it is not even on the statute books.
The consequences of this work-life unbalance are dire – as any perusal of American crime rates, family break-ups, and educational failures reveals”.

She argues: “What happens when families don’t come first is ugly. The converse is, instead, quantifiably good. When father is involved (read: can spend time) with his child, that child will do better at exams at 16 and be less likely to have a criminal record at 21. By the time she reaches her 30s, she will be happier and better adjusted if daddy was available to her in those formative years”.

The legislation does not merit the hysteria it has generated: “As Jack O’Sullivan of Fathers Direct points out, there’s ‘no need for business to get its knickers in a twist: we’re talking about a benefit that will affect 30-36,000 men at most’. But the message sent out by the legislation is clear: fathers are an important social asset”.

Indeed: “In a way, the shift in social policy reflects what is happening on the ground already: fathers, according to equal opportunities research, are already doing one third of parental child care of the under-fives.
For those who still cling to the traditionalist view of parenting as a feminine preserve, the following study will prove enlightening: when mums and dads were tested for their reaction (in terms of sweat, heart rate and temperature) to their baby’s crying, the machines registered that daddy’s heart races, his skin generates heat and his hands sweat just as much as mummy’s. Fathering is as instinctive as mothering. Happily, we live in a country that is coming to terms with this”.

Jan Ravens in The Independent on Sunday (23rd October) took a slightly different angle in Paternity leave? Good idea, but can we have just a bit at a time?: “It will certainly even things up in the world of work. Now men too will have that ‘Sorry? And you are?’ treatment that women returners have had to go through when their mothering responsibilities are discharged. But a good idea to give couples more choice over how they divide up paid work and childcare. Yes?”

A glint of mischief permeates her suggestions on splitting the leave: “When your offspring requests endless games of football and cricket; when it is time to train him to ride a bike; and when it’s time to go tenpin bowling, paintballing or one of those ghastly deafening places where they all fire lasers at each other, then you can tell your darling co-parent it’s his turn, and that you are off to indulge in some late-onset binge drinking or to run up soft furnishings – whatever.
If a woman is going to breastfeed for the first six months, say, then she has to be around anyway. No, don’t talk to me about expressing, because I’ll have no truck with that. Enough painful and unattractive things have happened to the mother’s body without sticking your breast into something that looks as if it were invented by James Dyson. So Mum’s in the milky-den stage, where the nearest you get to a funky accessory is a congealed muslin square; and where you imagine your partner leaves you every morning for some golden land full of glittering chatter and glamorous assignments (…)
At this point, most women don’t really want the guy to take paternity leave; they want him to take husbandry leave. Women can look after the babies (genetics, programming, etc.), but we do then need someone to look after us – to cook the dinner, buy us some carrot cake, stroke our heads (no, don’t go near my tits), and generally do the kind of pampering that doesn’t involve infant sanitary products.
I am not some person from a Tory think-tank on family policy. I don’t think that men who want to spend time with their babies are a bunch of wussy Jessies. I know lots of men who take to fatherhood very naturally. Great that they can be with their new offspring. But gentlemen, beware (…) any guys contemplating full-time childcare as an image-enhancing exercise, think again. Trackie bottoms and hair encrusted with Hipp Organic spinach purée isn’t a look that’s going to go down well with the chicks ”.

In The rise of the house husband, Becky Barrow (Daily Mail, 13th October) highlights the growth in the number of full-time fathers: “Nearly 200,000 men look after the house while their partner goes out to work, official figures revealed yesterday.
The rise of the house husband has turned traditional family life upside down with fewer women staying at home than ever before.
Only 2.1 million women of working age now choose domestic life – down 600,000 on 1993 when figures were first collected.
The number is expected to dip below two million in the next few years.
The figures also show that record numbers of men are opting out of jobs.
Seventeen per cent of men who are of working age but claim no benefits do not work.
In 1971 that figure stood at only 5 per cent.
The number of women not working in 1971 was 40 per cent but has fallen to 26.5 per cent now. The Office for National Statistics, which compiled the figures, said the 3.2 million out-of-work men were not classified as unemployed because they were not looking for a job or claiming benefits.
Instead most of them said they were looking after the children or studying.
In the survey, 189,000 men declared they were ‘looking after family/home’ but in 1993 there were only 109,000 saying the same thing”.

The male retreat to the home is due in part to early retirement (“Nearly 430,000 men are giving up their jobs before the official state pension age of 65”), as well as the changing nature of employment opportunities on offer (“The number of manufacturing jobs continues to fall.
The figure fell 99,000 over the last twelve months to stand at just over three million”).

The picture of cosy domesticity is misleading, however: “House husbands are put under such strain that they are almost twice as likely to have a heart attack as men who work, according to research presented to the American Heart Association.
Over a decade the scientists studied 3,600 men and women to find what effect different jobs had on health.
They discovered that men who said they had been house husbands for most of their adult life were 82 per cent more likely to die in that ten-year period than counterparts who went out to work.
The link between men staying at home and poor health held true even when other factors such as age, blood pressure and cholesterol levels were considered”. The cultural disparagement of “unmanly” or “emasculated” men who reject the traditional privilege of mingling with the boys in office or factory apparently exacts a heavy toll.

Guy Walters, in Diary of a useless househusband (Daily Mail, 13th October), records his journey from smugness to an insight into the frustrations of running after toddlers:
“Until last week, I had always thought I would make a perfect househusband. After all, I was well qualified: I cook a sensational dinner every evening, do more than my fair share of cleaning, and I even know where the washing-machine is.
In the mornings, I help to get William, our two-year-old son, off to playgroup, and feed breakfast to his six-month-old sister, Alice. I change their nappies without being asked, and come bathtime I am standing by with a towel, ready to get William into his pyjamas and read him a story, which more often than not – being a writer – I have written.
Over a delicious three-course dinner I then tell my other half Annabel how much I enjoy domesticity, and that if she were to earn one pound a year more than me, I would happily give up writing wartime thrillers to enjoy an idyllic existence of spending quality time with my children. Our days would be spent going on picnics, touring fascinating museums, and visiting their little friends while I nattered with their attractive mothers over a few slices of home-made quiche.
When I tell Annabel all this, she raises an eyebrow, rolls back her eyes, and shakes her head. I then gently inform her that she and her friends make a meal of being housewives, and if only they employed male efficiency and ruthlessness to the challenge, then they would be in a fit state to open the door for us at 7.30 in the evening, a vodka Martini in hand, adorned in the latest line from Agent Provocateur”.

He keeps a Bridget Jones’s Diary-style of how he stood in for his wife when she was ill. By Wednesday he laments: “I wish I was back at work, any work. I would trade this in for a job disposing of clinical waste. Why is this so difficult? Why am I so bad at it? Unlike my father and most men of his generation, I’m a hands-on dad. I also like and love my children and I don’t see them as an encumbrance or joshingly refer to them as ‘the brats’, which I find offensive. So why am I finding this the hardest thing I’ve ever done?
My brain is occupied by timetables, working out whether Alice’s food will be ready in time – it wasn’t – for me to then cook William’s food, all the time wondering whether William’s nappy needs to be changed now or after supper (now, inevitably). Fall into bed feeling a little dizzy, but not sure whether that’s the wine, or the aching exhaustion that settled on me all day”.

Come Friday, his chirpiness has vanished: “I was shocked at the amount of work our wives put in each day.
It’s wearing, not because it’s particularly intellectually taxing, but because it’s so boring. You can have a busy day at work, and feel revved up for a big night out. But this is different. This is death by a thousand whines, a thousand spilled drinks, a thousand leaky nappies. Just a few years ago I spent my time chasing girls around London. Now I’m scrubbing a kitchen in Wiltshire.
What’s gone wrong? Do women think like this? Is this why they’re bitter? I feel emasculated and boring. What can I say to my friends on the phone? It feels strange to feel like this, because I always thought I was pretty New Man about these things. Perhaps I’m not.
Maybe I really am just another old sexist who thinks a woman’s job is in the home, or at least it’s certainly not my job to be there. Have I been living a lie all these years? Shouldn’t I just have married a thick woman with no ambition? Isn’t that what alpha males do? So what am I? A beta male? A gamma?” Well, Guy, I hate to disillusion you, but even a “thick” woman is unlikely to discover a transcendental sense of purpose in wiping spatters of baby mulch from the wallpaper. Women want a fairer deal in bringing up the precious little darlings precisely because of the complete lack of intellectual stimulation entailed by satisfying their every demand. The wondrous absorption in the bundle of joy is hormone-induced and of extremely limited duration, like any novelty soon wearing off. We crave fresh challenges every bit as much as you do.

In the Daily Mail (16th September), Tim Shipman penned the headline on a report by Rebecca O’Neill (Fiscal Policy and the Family) deploring what he perceives as an assault by the Government in Labour’s Tax on the Family: “Families are being encouraged to break up by Labour’s tax and benefits policies, according to a hard-hitting report.
The think-tank Civitas said parents can receive £4,000 more in handouts if they separate or get divorced.
Overall, the ‘perverse’ system penalizes hard working families and concentrates benefits on the jobless, lone parents and low-earners.
One result was to increase child poverty by encouraging men or women to bring up children in circumstances that were most likely to lead to hardship”.

Hard-headed economic calculations would torpedo romance and commitment every time: “After all their taxes, tax credits, benefits and allowances have been factored in, a couple with one child who work full time on the minimum wage would get £366 a year in State handouts over and above their income.
If they separated or divorced, the parent who cared for the child, probably the mother, would receive a gain in subsidies of £4,355. She would still receive all the major benefits associated with bringing up a child – getting even more for being a single parent.
The other parent would lose child benefits, but tax credits and income support would still give him £28 more than his gross wage.
Between them, the two parents would have handouts worth £4,383, £4,017 more than when they were together.
The report says: ‘Lone parenthood is discouraged by the French and German regimes but the UK tax credit system favours children who live with a lone parent. Lone parents automatically qualify for income support because they are not expected to work until their youngest is 16’”. I am sure that some of his stable mates might find it difficult to conceal their delight that not only will some uppity women be removed from competing with men over scarce resources (jobs), but their resulting long-term subsistence on social security will furnish a convenient target for the wrath that keeps their bank balances healthy.

His choice of words harks back to Tory scapegoating of single mothers for all the sins of social degeneration familiar from the dark decade of the 1980s: “The report says 30 teenage girls in every thousand have children in the UK, compared to 13 in Germany and nine in France.
It lists the benefits available to young single mothers – income support, housing benefit, child benefit, child tax credit, credit and working tax credit, as well as free school meals and a chance to jump the housing queue”. Bring back the workhouse! Throw the little sluts on to the streets along with their snot-nosed, undeserving brats! Lock them up in homes for their shameful, feckless promiscuity, like we did in the ’50s!

The Conservative response brings us full circle: “Tory spokesman Teresa May said: ‘This is yet more evidence that Government policies are actually encouraging the breakdown of families.
‘Everyone recognises that stable homes are the best place to bring up children. The effects on society are extremely damaging. Ministers must urgently realise that the real victims are the children who see their home lives devastated’”.

Ever keen to swerve Tory accusations of being soft on parasites, The Independent on Sunday’s Marie Woolf focuses on the latest Labour scheme in Blunkett to crack down on single mothers (23rd October): “Single mothers on benefits are to be made to actively seek a job as soon as their youngest child reaches 11, in a government clampdown on unemployment in lone parent households.
The best way to help their children is ‘by bringing a wage home,’ ministers will say. The drive to get more lone parents of secondary school children into jobs is to be launched by David Blunkett, Secretary of State for Work and Pensions, in a Green Paper on ‘Welfare to Work’.
Single mothers on benefits with children in secondary school must engage in ‘work-related activities’, including drawing up job-finding plans, and attending regular interviews with employment advisers, and taking training courses. The proposals are designed to cut child poverty and help the Government meet its target of raising from 56 to 70 per cent the proportion of lone parents in paid work.
But the move will infuriate some single mothers’ groups and lead to accusations that they are trying to force mothers to leave the home. Currently parents with children must attend work-focused interviews when their youngest child is aged 14”. It strikes me that we are again being presented with measures tailored to appease the opposition rather than to alleviate the misery of the poorest. It is simply untrue that any wage is better than no wage (by the same token it is also untrue that children over 11 require less nurturing, their need for emotional input increasing as their elementary physical dependency is reduced – and it is worthwhile recalling another battle cry of the right about failing standards of discipline and gangs of teenage thugs roaming the streets, if single mothers do not arrive home until late in the evening, where will the firm hand come from once the testosterone kicks in? – rendering the cut-off point arbitrary). Training courses are all very well, but if no tangible prospect of a decent job with a decent pay packet can realistically be guaranteed then they represent little more than yet another time-consuming punishment meted out for the crime of not belonging to the middle-class, the kind of interference that the latter, more fortunate segment of the population would deem intolerable if subjected to it.

A degree of scepticism therefore remains in order: “Lone parents who cooperate with the work-seeking programme will receive a financial incentive, expected to be in the form of enhanced benefits or tax credits. They will also have greater access to babysitting with the Government’s plans for school-based childcare before and after school.
Children in lone-parent households are three times more likely to live in poverty than children brought up by couples. But the plan to get the parents of older children to find jobs would lift around 300,000 more children out of poverty, the Government believes.
Kate Green, director of One Parent Families, welcomed the aim to help more lone parents find work, but warned that a two-tier benefit system could emerge, penalising single parents who did not find work.
‘There seems to be a suggestion that you would be required to do these activities and there would be more money…but if you did not, you would be on current rates of benefit, below the poverty line,’ she said.
‘This is not about the age of the youngest child. It’s about the barriers lone parents have, such as very low skills levels and no qualifications’”.

What does marriage have to commend itself to the independent woman of today? Not a lot in the bedroom department, it would seem if James Mills’ summary of paper by a team at University College London, drawing on data in the National Survey of Sexual Attitudes and Lifestyles from 2000, The wives who feel let down in the bedroom (Daily Mail, 29th September) is anything to go by: “Marriage is far from a bed of roses for women, a study has found.
They are more likely than single girls to face problems in their sex lives.
More than half complain of difficulties, ranging from a lack of interest in being intimate with their husbands to pain whenever they are.
Married men, however, fare much better.
According to the study, men have less trouble in their love lives once they are married.
The study, which looked at 11,000 British adults, found both men and women complained of a range of sexual problems.
Some were the architects of their own misfortune. Men who drank too much alcohol, for example, found themselves disappointed – and disappointing – in the bedroom.
Four in ten men who consumed more than the recommended amount reported problems with their sexual performance”.

Men and women between the ages of 16 and 44 were polled: “Fifty-five per cent of married women said they had encountered difficulties in the past year, compared to 32 per cent of married men.
Sex for single women may be less troubled, but 50 per cent still encountered problems of some sort. The figure for single men was 39 per cent.
The sex lives of mothers with young children were also more likely to suffer, with 60 per cent reporting problems”.

Linda Kelsey, in The truth about married sex (Daily Mail, 6th October) took the opportunity to disparage academics in search of empirical evidence to substantiate their hypotheses: “All is not well, it would seem, between the marital sheets. Married women are facing more sexual problems than single girls, with problems ranging from a lack of interest in sex to a failure to reach orgasm. What a surprise!
One does have to wonder why tens of thousands of pounds are spent on a daily basis asking ‘ordinary people’ questions to which we already know the answers. But in this case the research may have done women a favour.
While single women will discuss with impunity the most intimate details of their sexual encounters, married women – out of a mix of embarrassment and commendable loyalty – tend to keep mum, especially once they’ve become mums themselves”.

This did not deter her from corroborating their conclusions: “I decided to test the findings about married women’s sex lives with an investigation of my own. A cursory survey of my friends, conducted in non-laboratory conditions, mostly over cups of tea or while out walking the dogs, revealed the following: a couple who haven’t made love for three years; a wife who can’t actually remember when she last had sex (she thinks it was August but can’t swear by it); a woman who is having mind-blowing, earth-moving sex – but not with her husband; a mother who lives in terror of the children walking in mid-coitus; a wife who has sex more often than she would like (once a month); and a couple who do it as often as he takes Viagra – on average, once a week”.

One reply reminded me of Susan Maushart’s concept of wifework: “‘Sex puts him in a good mood. If he misses out for a few days, he’s grumpy with the children, foul-tempered with his secretary and aggressive to his colleagues. For at least 24 hours after sex, he’s a lamb. I honestly think I should be put on the payroll’”.

Kelsey goes on to display a flair for stating the obvious herself: “For married women today it’s difficult to square our expectations of sexual fulfilment with the realities of long-term relationships.
We grew up in an era when orgasms were regarded as a right, in which sexual experimentation was the norm and it was easy to move from a relationship where the sexual chemistry was no longer working to one where the sparks flew 24/7.
By the time you’re 45 or 50 (…) it’s perfectly possible to have been married for a god 20 or 25 years. Your children may be grown up; you could even be a grandparent.
You look in the mirror and, despite the encroaching wrinkles (which surgery can sort out if they really trouble you that much), you see a woman still in her prime. Perhaps one who needs to lose a few pounds, or just as likely still fits into the same dress size you wore at 20.
But that’s not really the point. More important than how you look is how you feel. And inside you still feel like a woman with sexual needs, or at least a woman who wants to feel she’s still sexually attractive.
Do we have to accept that sex in marriage will eventually go off the boil?”

Adding a little spice is the woman’s work: “Familiarity doesn’t necessarily breed contempt, but it does breed laziness.
Have you checked your nightwear? For every woman who goes to bed in a peek-a-boo baby doll Agent Provocateur number, or even some cute Boden pyjamas, I can name a dozen whose sleeping garb would give the most ardent of husbands second thoughts”.

To her credit, however, Kelsey does not let the man in her life entirely off the hook (though she takes it for granted that squeezing the Fairy Liquid bottle is so unusual that it can function as an aphrodisiac): “What men need to realise is that for most women seduction doesn’t start with him making a grab at you under the duvet.
It may need to start over supper, with him offering to do the washing-up. It may need to continue with a glass or two of wine on the sofa once the children are in bed (but not too many glasses, because overindulgence in alcohol, as the survey reported, is a prime cause of problems with sexual performance). You may even need to talk to one another – but if it’s only going to be about problems at work or why the children are driving you nuts, you can forget about getting in the mood for love”.

The patter of tiny feet is an effective passion-killer in more ways than one: “Once children come along, changes are inevitable. You may get your pre-baby body back quickly enough, but it’s a myth to think that the moment you are back to your svelte self, your sex life will pick up where it left off.
Tiredness, interruptions (babies crying, toddlers with nightmares, teens who fancy a chat when they come home at midnight) and the busyness of our daily lives all conspire to put sex at the bottom of our to-do list. Rather than being a priority, it becomes a chore”.

The title of Robin Yapp’s story The brainy women who stay married (Daily Mail, 5th March) suggested that staying together is a sign of intelligence. Yapp’s effort summarises an article in The Economist concerning a study by Dr. Tak Wing Chan based on data from the General Household Survey carried out by the Office for National Statistics, which looks at around 9,000 households each year: “Highly educated women are far less likely to divorce than those who are working class (…)
The finding is a reversal of the situation in the 1960s and 1970s when women who went to university were more likely than others to see their marriages fail.
It may reflect the fact that in the past, far fewer women then men studied for a degree and many of those who did felt driven to make a show of independence. Now the numbers of men and women attending university are roughly the same”. The currently larger female undergraduate intake should not be attributed to a slippage in educational standards (letting in women who would formerly not have made the grade), but to the then prevalent expectation that women would be more content and fulfilled as housewives, provided for by their spouses (supplementing the income with part-time earnings, “pin money”). Wages had not yet been as savagely curtailed as they are at present.

Brute economic necessity had not yet dictated that we should all, woman and man alike, toil unceasingly (although, obviously, this statement is informed by a middle-class perspective): “(…) women with degrees who married in the late 1960s had a 32 per cent higher chance than average of seeing their marriage end over the next decade.
But university-educated women who married between 1985 and 1989 were 27 per cent less likely to divorce in the subsequent ten years than women in the general population.
Official figures show that overall there were 153,490 divorces in 2003 – which was a rise of nearly 6,000 on 2002, the biggest increase in a single year since 1985. For every 100 weddings, there were 57 divorces”. Whereas in the 1960s it might well have been the case that acquiring a capacity for independent thought did made the suffocating restrictions of marriage less easy for women to bear, perhaps nowadays marriages are less likely to fall apart because women are not entering them until they are much older and have not only accumulated sexual experience, but may have also cohabited first, allowing them to make a better selection of life partner.

Dr Chan takes a more prosaic view: “Dr Chan says the increase in women’s earnings may have reduced the likelihood of them divorcing as men are more likely to need them financially”.

Marriage counsellor Carol Martin-Sperry maintained that middle-class couples are more willing to forgive adultery than was the case in the past. Yapp disagrees: “But family law experts say an alternative reason for the findings may be that wealthy men are now more wary of committing adultery in the first place because of the equal division of marital property in divorce cases”.

Back home, our politicians are as reluctant as ever to embrace social change, as Stuart Nicolson’s Embarrassing setback for Executive as MSPs reject quickie divorces (Scottish Daily Mail, 3rd November) reveals: “New plans for ‘quickie’ divorces in Scotland were rejected by MSPs yesterday.
They claimed the proposals undermined and devalued marriage.
Instead, they demanded that ministers look again at plans drastically to cut the cooling-off periods required between separation and divorce.
The Scottish Executive had proposed cutting the minimum wait from two years to one where both parties consented to the divorce; and from five years to two in cases where one side contested the action”.

The Tories favoured prolonging the agony: “The MSPs backed alternative Conservative plans, which would cut the cooling-off periods, but not as far as ministers want.
Under the proposal from Tory justice spokesman Margaret Mitchell, the minimum wait would be 18 months and three years for uncontested and contested divorces respectively”.

Betraying the sad persistence of the throwback chain up the swings and roundabouts on Sunday mentality: “Nationalist MSP Brian Adam also hit out at the plans. He said: ‘Divorce should be the last possible option, rather than something we should be smoothing the passage to’.
His SNP colleague Bruce McFee said the proposals sent out a message that marriage could be easily disposed of. ‘To reduce from two years to one year does devalue marriage’, he added.
Labour MSP Mary Mulligan added: ‘We all realise marriage is a serious commitment. We have to question whether allowing people to remove themselves from marriages in such a short period of time upholds that commitment or undermines it’”.

The original plans were more sensitive to those suffering the anguish of a break up: “Deputy Justice Minister Hugh Henry had argued that imposing longer time limits would deny people the opportunity to move on from failed marriages.
He said: ‘Either you accept the principle of divorce or not. Once you accept there’s a reason for divorce, then we’ve got to ask ourselves is there any value in keeping people married when it is clear that that marriage no longer has any purpose’.
He added: ‘Yes, I support marriage. The Executive supports marriage. We believe people should be supported to make a go of it and work through their difficulties. But where all of that has failed, we have to make a decision about letting people go reasonably amicably’”.

Meanwhile, south of the border, Clare Dyer’s Unmarried couples need more legal rights, says law lord (The Guardian, 9th November) focused on Lady Hale’s F.A. Mann lecture, The Mating Game – Coupling and Uncoupling in the Modern World, which advocated a departure from the do-nothing philosophy of the past for various reasons: “The first was the vulnerability of a partner caring for children. A cohabite, unlike, for instance, a wife, was not entitled to financial support if the relationship broke down, nor a share of property held in the partner’s name.
The second objection concerned the ‘common law myth’ – cohabiting couples falsely believing they had the same rights as married couples. ‘There are rather too many people ordering their lives on the mistaken assumption that they have rights that they do not have,’ she said.
The third objection was the European convention on human rights, which guarantees respect for family life and bans unjustified discrimination in the enjoyment of this right.
The number of cohabiting couples has been rising steadily over the past 20 years and is predicted to move from 2 million today to over 3.8 million over the next 25 years. The British Social Attitudes Survey in 2000 found that 56% of the population – and 59% of those cohabiting – believed that people who lived together for some time without being married had the same legal rights as married couples.
Lady Hale said she agreed with a ‘tiered approach’ to rights which would not give cohabiting couples the same rights as married couples, but would enable them to draw up contracts spelling out what would happen if they split up. They would also have a right to claim some ‘marriage-like’ redress, such as financial support”. I would prefer an end to discrimination against the unmarried (both straight and gay) by abolishing the distinction between marriage and cohabitation outright. Only then is there a chance that the stigma stubbornly clinging to “illegitimate” children can finally be eradicated.

Amanda Platell, in Bridget Jones R.I.P. (Daily Mail 13th October), examines the single life: “A decade ago, none of us thought we would end up single. Being alone was a choice, a temporary state until we were ready to make the commitment to marriage and babies – both of which we believed we could put off as long as we wanted.
But a cruel trick was being played on our generation. No one told us how hard it would be to have babies after 40, nor how hard it would be to find our Mr. Darcy.
The cold reality, as revealed in hard facts by the Office for National Statistics recently, is that women now in their 20s are three times more likely to be alone by their 40s. Only 40 per cent of them will be married, and millions will face middle-age – or middle-youth as we prefer to call it – without a partner or children.
So suddenly Singledom isn’t so funny any more. The chill wind of loneliness blows through our lives in a way it never did back in the Nineties”.

She drives what she considers the final nail into Bridget’s coffin thus: “And in an age where binge-drinking has become one of the biggest social problems among young women, we tend to hide, not joke, about the number of units we consume. Even Chardonnay isn’t particularly cool any more”.

Helen Fielding’s brilliant creation has firmly ensconced herself in the journalistic consciousness. In the Daily Mail (30th September), Steve Doughty entitles his take on the same report, How we’re turning into a nation of Bridget Joneses: “Millions of women now in their twenties face lives of loneliness as they enter middle age, they were told yesterday.
One in three will not be in a marriage or have a male partner by the time they hit their mid-forties, a Government forecast said. One in five will never have married.
And many will face middle and old age with neither partner nor children and family to support them”. (Funnily enough, I have been labouring under the misapprehension that even Grannies can no longer look forward to any respite from dabbing away the dribbles from either their grandchildren or their dementia-struck other halves).

He sallies forth to champion the sacrament as opposed to the no-strings-attached convenient: “They showed that the chances for women living out their lives as singletons are rising fast thanks to the decline of marriage and the growing popularity of cohabitation.
Unlike marriages, cohabitations tend to last for only short periods. The ONS analysis shows that one in five women approaching their 50th birthday in the early 2030s will have known only short-term informal relationships.
It is said that 20 per cent of women aged between 45 and 50 in 2031 will never have married and will have no partner. Another 11 per cent will have divorced and will have no new male partner.
At present, only 7 per cent of women aged 45 to 50 are classed as unmarried and without partners. Overall, only 22 per cent now live on their own in their late forties.
Among all women over 16, more than four out of ten will have no partner. A quarter will never have married, and nearly one in five will be divorced and have no new partner”.

Jill Kirby of the Centre for Policy Studies is again trundled out: “‘Women are accepting other forms of relationship which, with the best will in the world, are not lasting. We know cohabitations do not last very long. This means there will be a generation of women who risk losing the companionship of family and the financial security marriage used to provide.
‘The solution to this lies with women themselves. But a lot of the onus lies with the Government, which has contributed heavily to this trend by removing support for marriage from the tax and benefit system’”.

Doughty cites the predictions with gloom: “According to the forecasts, by 2031 only 40 per cent of adult women will be married – while nearly as many, 39 per cent, will never have married. At present, more than half are married and fewer than a quarter have never married”.

Before succumbing to the blandishment of a band of gold, however, it is worth perusing Terri Judd’s contribution on the Unilever Family Report 2005, which canvassed 1,142 people aged 25 to 44, Men living alone are lonelier and unhappier than women, study says (The Independent, 27th October): “Men are lonelier living on their own than women and less likely to appreciate the freedom and lack of compromise it brings (…) [as Susan Maushart so eloquently catalogues]
The number of people choosing to live alone has almost doubled in the past 30 years with the shift most significant among men. The total of males under 65 living alone has tripled since 1971.
A study published today reveals that 96 per cent believed living alone had become a rite of passage though the majority did not expect it to be a long-term situation (…) Sixty-four per cent of women thought it was good to have their own place before settling down and so did 48 per cent of men.
The reality is that many have been forced into the situation, usually after separating from a partner or becoming widowed. Particularly among older males they are no longer willing to live with parents and their friends are likely to be settled with their own families.
More than one third of households are now single occupancy, compared with barely one fifth 30 years ago while the percentage of the population living solo had more than doubled from 6 to 13 per cent.
The result is a cultural shift that not only fuels claims of a ‘non-family’ society but potentially throws up problems in later life with pensioners not having a live-in carer”. (The latter more likely to be of the feminine gender, I would note in passing).

The tide is turning against marriage: “In a definite move away from the original nuclear family, more couples are opting to stay in separate properties with a third saying it helped their relationship and a quarter wanting to remain that way indefinitely. Some people have simply decided that they prefer the independence of living alone.
The phenomenon stretches across all social stratas [sic], from the most affluent to the poorest, though the increased cost of living makes it a tough option for lower income groups”.

Robin Yapp’s companion article, Why women love living on their own (Daily Mail, 27th October) cannot resist the mention of Bridget: “Living alone was once considered a rather sad situation for a female to find herself in.
But for many women, it is now seen as an empowering rite of passage that helps them enjoy life to the full.
Instead it is men who are more likely to find that being home alone leads to them feeling lonely and cut off from friends (…)
Contrary to the Bridget Jones stereotype, it is women who feel they really thrive on the freedom of the solitary life.
Less than half (48 per cent) of women living on their own said that they sometimes feel lonely, compared to 55 per cent of men living alone”.

Men can no longer count on an uncomplaining pseudo-servant to do the ironing or cook the dinner: “The numbers living alone in Britain has soared in recent years as the divorce rate has risen, increasing numbers of women have put their career before a family and young people wait longer before marrying.
Single-person households now account for 29 per cent of all UK homes compared to 18 per cent in 1971.
By 2021 it is expected to have risen to 35 per cent – overtaking two-people homes as the most common living arrangement.
Philip Hodson, a fellow of the British Association for Counselling and Psychotherapy, said the reason women fared much better living alone was simple.
‘Women are much better able to look after themselves,’ he said. ‘They are better adults than men in that sense.
‘Living alone you have got to organise your washing, shopping and cleaning routine as easily as you organise your email file’”.

Bridget’s divine dizziness is not to everyone’s taste, as Gareth Sibson (28 and author of Single White Failure) illustrates in his Save me from the Bridget Clones (Daily Mail, 27th October): “Perhaps I shouldn’t have snooped, but I couldn’t help myself (…) while my date got ready in the other room, I found myself glancing at an open notebook on the coffee table.
What I saw scrawled across the page in a rather childish and summed up everything about the emotional insecurity of single women today. There, in blue ink, she’d repeatedly written her first name and my surname. This was a woman who had talked non-stop about her career and her independent life from the minute we met.
When it came down to it, of course, she was just as desperate and needy as the rest of them, so I’m afraid to say that was our third and final date”.

He disparages the Bridget Clones: “For a start, they are boring company. Not only are they obsessed about themselves and the way they look, all they want to – or indeed can – talk about is work.
I also found them far too upfront about sex. What sort of man wants to be propositioned on a first date? I certainly don’t. It’s terribly off-putting.
It’s not that I want to play the field. Far from it. I’d like nothing more than to find a wonderful woman to settle down with. But my cut-off point at the moment remains just three dates. Because that’s all I can take. These women aren’t as sexy, strong and independent as they like to think they are.
They are unsavoury and positively rapacious ladies with a penchant for boasting about bra size within moments of meeting. They also have a frightening tendency to flit from incessant chatter about their ‘independent lives’ and ‘high-flying careers’ to talk about marriage.
Scratch a little deeper and they are all fanatical about finding Mr. Right behind their officious career-woman façade”. Maybe, Mr Sibson, these women have been a teensy-weensy bit influenced by the welter of magazines disfiguring the shelves at every newsagents insisting that they purchase a boob-job to maintain their market value until Mr Right strays across their path. Or maybe you are still in the thrall of the ancient virgin/whore dichotomy and feel intimidated by their forwardness.

He hisses: “I’ve dated dozens of women and every one has pitched herself as an ambitious go-getter, confident, outgoing, self-assured and sex mad, but in reality she was rarely any of the above”. Again, he blithely ignores the pressures from the wider culture whereby women must constantly be “up for it”, good for a laugh and not setting snares for the gent about town in finest Armani plumage.

Joan Smith (The Independent, A nation still sniggering in the bike shed; I neglected to record the exact date) articulates the unease even a feminist can feel in a situation where the last vestiges of the old prudery/saucy seaside postcard pubescent naughtiness persist: “In the Seventies, like many women of my generation, I mined Cosmopolitan and Our Bodies, Ourselves for information about multiple orgasms, oral sex and other previously taboo subjects. I welcomed the new openness about sex, following on from decades in which public sexual discourse consisted of exposés of randy vicars and juicy divorce reports in the News of the World. I loathed the old morality and assumed that as we grew more relaxed about sex, we would also become more grown-up about it. What I hadn’t allowed for was the rise of a popular culture completely obsessed with sex, to the point where it sometimes seems as though the entire country has become one huge bike shed, populated by sniggering adolescents.
Even if you don’t buy the red-tops, you cannot escape the sensational headlines. Sex has gone from being a private act between consenting adults to a species of performance with a potential audience of millions. No one is forced to buy the Daily Star or watch Big Brother in the hope of catching a glimpse of live sex, but the appetite for such tawdry rubbish appears undiminished. Popular culture extends a perpetual invitation to voyeurism, reducing readers to the status of infants, gawping at the discovery that adults have sex with each other”.

His tender sensibilities are offended by confrontation with carnality (surely the ultimate objective of the encounter, even if put off “respectably” until later): “Those who aren’t obsessed with marriage want to jump into bed at the first opportunity. Call me old-fashioned, but I hate the way women seem to think that it’s attractive to be so frank – and even crude – about sex. There is, in fact, nothing more unappealing”. Oh dear, oh dear, women are still supposed to pose as demure, delicate little blossoms, languishing on the chintz upholstery by the telephone until the male takes the initiative.

He denies hankering after a doormat: “I’m all for having a modern relationship with a career woman, but not one that is so modern that I’m left feeling totally emasculated.
I’d like to be with someone intelligent, who is my equal, but not someone who makes ridiculous demands of me or feels a need to constantly put me in my place”. So, to win Mr S’s heart you have to be prepared to let him have his wicked way with you a few times while he makes up his mind whether he wants to go down on bended knee (though he is more likely to propose that you move in, since wedding bells do not ring in his ears except in his nightmares), although you must smile sweetly (don’t show your teeth, as that would be construed as predatory intent) and never, ever let slip a word about your promotion or straighten his tie for him as such implied criticism would suffice as grounds for being dumped.

His critical outpourings have not been depleted yet: “They are so wrapped up in their tiny little worlds they can’t compromise or take things slowly. These women live incredibly busy lives. They want to find Mr Right, but they haven’t got time to take it slowly or give any consideration to the other person.
One of my early observations was that women seem to look at dating as a business plan. Of course, we all understand the impact of the biological clock, and I too have a desire to find someone I can settle down with. I don’t know a man who doesn’t.
But let’s be frank here: it’s totally unattractive, and a little bit scary, to start talking about such things on a first date (…)
Dating should be a more organic process. Just relax a little. I’m all for trying to establish formality and commitment after a month or so, when we’ve had a chance to get to know each other a little.
But after just one date, for all you know, I could be anything, a psychopath, a liar or even married to someone else.
And offering no-strings sex and one-night stands simply isn’t a turn-on. Women seem to think all men care about is sex, but that’s not the case, or certainly not for me”. So we are supposed to rise above the media messages we are bombarded with from every quarter, ignore the paucity of available slots in our timetable (as well as of eligible males who were not snapped up long ago) and forget about the feeling of being in control of our lives bought at the cost of our foremothers having tubes forced up their nostrils in prison cells and the yellowed complexions of munitions workers.

Maybe the “vulgarity” that causes Mr Sibson such buttock-clenching embarrassment is linked to being “treated” to clumsy male advances. Roger Dobson and Jonathan Thompson put together the following on research by psychologists from the Universities of Edinburgh and Central Lancashire who gave 40 “verbal signals of generic quality” a whirl on 205 people, ‘Excuse me, beautiful, do you have space in your handbag for my Merc keys?’ (The Independent on Sunday, 6th November): “Having sweated over the origins of the universe and split the atom, academics have finally tackled the question that has perplexed mankind since the dawn of time: what are the best chat-up lines?
For millions of males forced to do a swift about turn in nightclubs, the advice is simple. The way to a woman’s heart is to dazzle her with a bit of culture and suggest that you’re a fine specimen of a man.
Think long term, even if that is not your intention”. Deception ever was the seducer’s trustiest weapon…

Lack of originality and obviously contrived phrases not go down well with the ladies: “Dr Christopher Bale, who led the research, explained the findings. ‘The highest rated lines were those reflecting the man’s ability to take control of the situation, his wealth, education or culture, and spontaneous wit. A direct request for sex received a low score, but it was not the lease effective gambit’.
So what are the words of wonder that researchers believe will secure a night of passion? Apparently: ‘It’s hot today isn’t it? It’s the best weather when you’re training for the marathon’.
Another winner, they assure us, is to steer conversation towards your favourite music, so you can drop the line: ‘The Moonlight Sonata or, to give it its true name, Sonata quasi una fantasia. A fittingly beautiful piece for a beautiful lady’.
By now, you may be wondering what the worst lines were. ‘You’re the star that completes the constellation of my existence’ is unlikely to make her swoon”.

All we really want is access to his spending power, apparently, but to rub our noses in it is a turn-off: “The scientists maintain that while it might be good to hint at having the means to support a potential partner, showing off was not appreciated. ‘I was just wondering if you had space in your handbag for my Merc keys’ was the ultimate flop”.

The Daily Mail’s spin on the news by Rebecca Camber, added a further quote from Bale: “‘We found that more sophisticated and complicated chat-up lines worked better than the cheesy one-liners.
‘But the highest rated one was effective because it advertised physical fitness’”. We do not object to our favours being solicited, but woe betide the overly cocky and glib. At least we do not clothe our efforts to ascertain his designs in smarminess.

Matthew Hickley vented his spleen on the purging of certain terms for the unattached (a pretext for denouncing legislation on granting legal recognition to gay partnerships) in Abolished, bachelor boys and spinsters (Daily Mail, 29th July): “For hundreds of years, adult Britons who have never married have been legally recognised as bachelors and spinsters.
Now the Government is to sweep away those centuries of tradition by abolishing the terms – in a move attacked by family campaigners as ‘a silly piece of political correctness’.
From December, official records such as marriage and the new civil partnership certificates, will describe the status of never-married men and women simply as single.
Officials say single can be applied both to heterosexual and gay people, whereas the words bachelor and spinster are ‘not clear enough’.
The change has been prompted by the civil partnerships or ‘gay marriages’, which are due to come into law shortly before Christmas and will be equal in status to civil marriages”.

Hickley’s disapproval stems from a negation of equality: “The abolition of the terms spinster and bachelor was announced by Len Cook, the Registrar-General for England and Wales.
A spokesman for his office said: ‘Instead of using the words bachelor or spinster, the word single will be used to mean a couple have never been through a marriage or civil partnership.
‘The proposal is to make things consistent so civil marriages and civil partnerships are registered in the same way’”.

He goes on: “The Church of England will be allowed to use the words bachelor and spinster when publishing marriage banns.
But the clergy will have to use the term single when filling in a marriage certificate, and the Church is likely to come under pressure to switch completely to the new terminology. Hugh McKinney, of the National Family Campaign, said: ‘This change isn’t constructive, or modern, or progressive. It certainly isn’t necessary. It is merely a silly piece of political correctness.
We will rob the English language of two terms which everyone understands and which have served us well for hundreds of years, replacing them with something blander and duller’.
The term bachelor has described unmarried adult men for more than 600 years.
Its first recorded use was by Chaucer in the 1380s. It possibly has its origins in the French phrase bas chevalier – a young knight.
Spinster originally described women who spun, but in the 17th century it became the legal term denoting those who had never married”. Personally, I do not agree with making concessions to the church.

John Walsh’s column in The Independent [I sloppily failed to jot down the date] pinpoints the very different cluster of connotations attaching themselves to the two labels: “How extraordinary they’ve been allowed to hang around in popular (if quasi-legal) documents for so long. For they’re terribly unfair, are they not? They both mean ‘unmarried’ but one is loaded with positive energies and the other is weighed down with dismal negatives.
A bachelor used to mean ‘a young knight who follows the banner of another because he’s too young to display his own’. How charming that is; I think we can all picture this gilded youth, apple-cheeked, fair-skinned, slender, impetuous in battle, desperate to prove himself to the ladies and acquire his own banner?
The word also means a chap who’s got a first degree at university, and also ‘a young, unmated bull seal’, so a composite picture builds up. We now have in our heads a 21-year-old knight with golden locks, a shiny breastplate and a BA (Hons) in History, who is also a wonder of nature slithering along the seashore, virginal but hugely potent, desperate to mate. Quite an appealing thought, if you take the smell of fish out of the equation.
‘Spinster’, on the other hand, doesn’t do anyone any favours. It means an unmarried woman, but more specifically an ‘old maid’, and derives from woman-who-is-only-good-for-the-spinning-house – a place where, in less enlightened times, elderly virgins were sent to be least trouble to the community. Pinched of face and wizened of hymen, they could sit there for ever, spinning yarns both literal and figurative and dreaming of the gorgeous young knight (with a faint resemblance to a bull seal) whom they once met but failed to get off with”.

Nor was this perceived act of linguistic vandalism an isolated incident, as Tahira Yaqoob’s The city where it’s rude to call a woman a lady (Daily Mail, 20th October) makes plain: “Ladies and senior citizens, prepare to face the wrath of the politically correct brigade.
These forms of address, according to town hall officials, are offensive”.
Elected representatives on Hull City Council received an e-mail from their Corporate Equalities Unit, inspired by the TUC and Unison manual, Unity in Diversity: “It listed a series of terms that were best left unsaid and offered alternatives.
Terms which have been banned include traditional endearments such as pet, duck, luvvie, flower, love, darling and dear.
And beware anyone tempted to call a colleague sweetheart or planning to go out to lunch with the lasses.
Instead, women in Hull can only be referred to as women”.

The Independent’s, Jemima Lewis harbours no such misplaced nostalgia in I’m sorry, darling, but ladies should be banned (21st October): “If this is political correctness, I’m all for it. Councillors at Hull City are in a huff after being told not to use the word ‘lady’ (…)
According to the Liberal Democrat councillor Carl Minns, this is – brace yourself – ‘political correctness gone mad. I was brought up to refer to them as ladies – that is good manners – but will this now be a disciplinary matter?’
Councillor Minns’s confusions is, perhaps, a problem of class as well as gender. Those words that the lower middle classes tend to think are polite – toilet, pardon, serviette – are often reviled by the upper middle classes, and vice versa. Thus, while one lot considers ‘lady’ to be a respectful and genteel form of address, the other regards it as pretentious and inaccurate. A lady, as my grandmother drummed into me from childhood, is a woman with a title. Anyone else who calls herself a lady is a social climber.
Feminists, too, dislike the connotations of ‘lady’ – though for rather better reasons. Woman is a straightforward word, a description of gender only lightly dusted with overtones of maturity and earthiness. Lady, on the other hand, is saturated with daintiness: it suggests coy glances and batting eyelashes, pencil skirts, pinnies, manicures, tiny feet, dinner on the table and not a hair out of place. It means never burping, snorting with laughter or buying a round”. Indeed, it is the verbal equivalent of the tightly-laced corset.

She perceptively indicates how something, which in one person’s usage might not be patronising can operate as a potent put-down in another’s: “(…) terms of endearment such as pet and darling can – in the wrong hands – be powerfully annoying. I once had a colleague – no, dammit, an employee – who, as an older and mildly chauvinist man, disliked the fact that I was his boss. Most of the time we rubbed along fine; I do believe we quite liked each other. But if I ever queried a piece of his work he would retaliate by calling me darling. ‘No, darling,’ he would sigh, his tone both sympathetic and weary, as though he were addressing a backward child. ‘You just don’t get it, do you?’ It was untrue, unfair – and above all, unchivalrous”.
“It is a curious fact that the same people who rail against political correctness often pride themselves on their gentility in other respects. They would never dream of causing offence by farting or dying; instead, they break wind and pass away. They eat with their mouths closed, give up their seats on the train and open doors for women. Yet as soon as they hear certain buzzwords (women, race, equal opportunities) their manners desert them.
Godfrey Bloom – the Yorkshire businessman and UKIP member who got into trouble for saying that ‘no self-respecting small businessman with a brain in the right place would ever employ a lady of child-bearing age’ – is typical of the breed. When he was accused of sexism, he protested that, on the contrary, he loved women and was the soul of chivalry. I dare say he is scrupulous about standing when a ‘lady’ enters the room, and perhaps even escorting her into the next room by guiding her elbow. But unless manners change with the times – to allow, for example, for the agonies that women suffer over combining motherhood and work – they soon become redundant”.

Claire Rayner in Call me a batty old cripple, but this PC language is ghastly (Daily Mail, 21st October) put up a spirited defence of the traditionalist line: “Are the streets of Hull really so clean, the parks so pristine and the housing so well-maintained that the council can afford to employ an office of pen-pushers to dream up this kind of nonsense?
Apart from the expense of the exercise, what is equally aggravating is the abuse of power. The Hull equality experts have taken to issuing warnings against the ‘continuing use of inappropriate language by council officers and staff’.
Who on earth do they think they are, deciding what is ‘appropriate’? Who appointed them the ultimate arbiters of linguistic good taste?
In recent years, I have grown heartily sick of this eagerness to enforce these bureaucratic euphemisms on the beautiful, lucid honesty of the English language.
Thanks to the influence of ideologues like those in Hull, we are all expected to retreat into a kind of empty verbiage, which in theory is designed to prevent offence being given, but in practice promotes only a climate of anxiety and grievance”.

She deplores what she regards as the enforced impoverishment of the language with self-deprecating humour: “In a world free of bureaucratic euphemisms, what they should say is that I am a ‘batty, deaf old cripple’. That is a far more honest summary of my position.
But would I take offence? Not a bit of it. I’d welcome it as a breath of honesty amid the fetid jargon that so pollutes modern discourse.
Using soft phraseology to describe my various disabilities does not comfort me; it only makes me angry. The fact is that I am a bit deaf, I am stuck in a wheelchair and, at 74, I am hardly a spring chicken.
They are genuine difficulties that I have to cope with. I would far rather people were open about it rather than trying to wish them away with tortuous verbal distortions”.

Keeping up is for her like tiptoeing through a minefield: “And the ideologues keep moving the goalposts. What was once the height of good manners is now arbitrarily called ‘unacceptable’.
It used to be polite for a man to call a member of the opposite sex a ‘lady’. Now, anyone doing so is suddenly labelled sexist”. Language is in a constant state of evolution and over the last few decades scholars have stressed the power of the vocabulary we avail ourselves of to shape our understanding of the world around us. It is a pity indeed that every word denoting female of the species should have accumulated derogatory overtones in our sexist environment, yet if “woman” is the sole neutral means of expression left then so be it. We could attempt to reclaim “lady”, recuperate it along the lines of “queer” or “whore”, but, as Richard Dyer makes clear in his excellent In a word (included in the collection The Matter of Images, Second Edition, Routledge, London, 2002, pp6-10) this entirely laudable undertaking is not as straightforward as we might hope. He lucidly explains the laudable impulse behind the linguistic clean-up thus: “Struggling over words is one of the most immediate, day-to-day forms of what may be broadly characterised as left cultural politics [hence the Daily Mail’s instinctive loathing]. They are at one end of the continuum that includes attention to presentation across the board, the now widely granted centrality of identity as a basis for activity, ideologically inflected reviewing of the arts and the increased stress on the role of consciousness and culture in our general understanding of why and how things are as they are and how to change them. The term ‘cultural politics’ to cover all that is itself inadequate. In some ways, the venerable socialist reference to ‘the struggle for hearts and minds’ is better, because more concrete and inclusive, but it had its own drawback. It tended to imply that there is ‘real politics’ and a correct way, to which socialists had to persuade people (their hearts and minds) to assent, whereas ‘cultural politics’ sees all aspects of the heart and mind as themselves political and all politics as emotional and ideological. ‘Culture’ is not just the vehicle whereby you win people over to something else that is not culture – culture is politics, politics is culture” (p6).

However: “The histories of political word change seem always to be this fraught. In part this has to do with having to have a word at all. White people, heterosexuals, the able-bodied, do not generally go around worrying over what to call themselves and have themselves called. Having a word for oneself and one’s group, making a politics out of what that word should be, draws attention to and also reproduces one’s marginality, confirms one’s place outside of power and thus outside the mechanisms of change. Having a word also contains and fixes identity. It is significant to most aspects of who I am that I am gay but all the same it is only part of who I am; yet the label, and the very real need to make a song and dance about it, is liable to suggest that it is all that I am, that it explains everything about me. It has the effect of suggesting that sexuality is fixed, that it consists of clear, unchanging categories, which is untrue both for individuals and for the historical constructions of sexuality. Similarly, ‘disabled’ lumps together all forms of departure from the physical norm, as if these all form one common experience which determines what needs to be known by and about disabled people. We will always feel frustrated by having to have words to express our social identity, even while that social identity means that we do indeed have to have words for it.
The frustration means that we will almost certainly get fed up with the words that we use and see the negative associations creep back in. This has also to do, however, with the fact that words do not necessarily change reality. The Sun now uses the word ‘ay’, but with just the same hatred as it would have used ‘queer’ or ‘pervert’. No amount of changing the terms to describe African-Americans will change attitudes, as long as material conditions keep African-Americans overwhelmingly in the jobs, housing and conditions fit for ‘niggers’. As long as the material reality of a social group remains one of oppression, the word used to describe it will sooner or later become contaminated by the hatred and self-hatred that are an inescapable aspect of oppression” (pp8-9).

Links for further reading:
Bill on Paternity leave
Responses to the Bill from:
The Federation of Small Businesses
The GMB
The TUC
The DTI
The Scottish Executive

The Families, Children and Childcare Study

The Unilever Study

The F-Word Blog on Marriage

Rebecca O’Neill’s Study

Conjugal Abstinence

Lady Hale’s Lecture

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