Certifying Equality? A critical perspective on Athena SWAN (17 February)

certifying-equality-posterI’m currently part of a team working on an Athena SWAN submission for the Department of Sociology at the University of Warwick.

Many of us are feminist academics. The process has got us thinking both about how equality accreditation mechanisms such as Athena SWAN can create space for new ways of thinking and tackling sexism, and also about what can go “missing” or get “lost” in such processes. For example, there isn’t much space for an interrogation of intersecting inequalities in Athena SWAN (or Race Equality Mark) submissions.

We’ve therefore decided to organise an event to think about and discuss some of these issues. It will be taking place on Friday 17th February in the Wolfson Research Exchange, University of Warwick Library.

Further details and a registration form can be found here.

I have seen the future of feminism, and it is beautiful

Yesterday’s social media furore over a dodgy letter to the Observer left me questioning my place within the women’s movement for the umpteenth time. However, within hours I was powerfully reminded that those who advocate an exclusive feminism are less influential and important than they might like to think.

Last night I joined a room of people committed to building a feminism that is compassionate, reflexive, inclusive of all women and sensitive to our different experiences.

Last night I found myself in a room of brown, black and white faces; gay, bi and straight; cis and trans; working class and middle class; disabled and abled. Last night I heard a teenage Muslim woman speak out about the importance of representing all faiths in activism after a question from a Jewish woman in the audience. Last night I heard from a white middle-class straight woman who has turned up to learn with an open mind. Last night I heard cis women talk about about trans rights, and felt that my identity and experience as a woman was simply not in question.

I had been invited to contribute to a panel discussion at the University of Bristol Students’ Union (UBU). Entitled How do we make the Women’s Movement intersectional?, the panel was was of UBU’s “Festival of Liberation“, which also includes events looking at the challenges faced by LGBT people, disabled people, and people of colour. I was honoured to share a panel with three truly awesome women: Susuana Antubam and Sammi Whitaker of the NUS Women’s Campaign, and Fahma Mohamed of Integrate Bristol.

Panellists at UBU's intersectional feminist event
Last night was promising and encouraging and heartwarming, and was not unusual in being so. I have seen similar scenes repeated across the country over the last few years at talks, workshops, protests and riot grrrl gigs.

This is the new feminism. A feminism that is discarding the model of monolithic female oppression and in its place building a movement around diversity and inclusion. A feminism that seeks to base both theory and action upon what different groups of women have to say about their lives and experiences, rather than imposing a top-down model of liberation drawn from academic theory. A feminism that sees cis and straight women take responsibility for supporting the work of their trans and queer sisters, white women take responsibility for supporting the work of their sisters of colour, abled women take responsibiity for supporting the work of their disabled sisters and so on.

Last night we talked about the importance of intersectionality as feminist praxis: of putting ideas into action. We talked about the importance of education: of sharing the knowledge and tools necessary for women’s liberation with people of all genders. We talked about the importance of representation: of working to ensure that women of all backgrounds feel welcome and able to attend feminist events through the use of accessible venues, ensuring diversity within organising teams and (where relevant) speakers/acts, and thinking about the language we use. We talked about the benefits of building groups around intersectional identities (such as black womanhood); groups that can then work alongside other bodies of people with a broader remit, feeding in ideas and holding them to account.

We talked about calling people out and challenging oppressive behaviour both within wider society and within the feminist movement. We also talked about being kind and prepared to forgive, and allowing people space to learn and grow. We talked about how everyone will make mistakes, because intersectional feminism is a constant experience of doing and being, rather than a closed process where you jump through a series of hoops and then become a Good Feminist who is capable of always passing judgement upon others.

We talked about our experiences of activism. Fahma talked about giving a piece of her mind to a nervous Michael Gove, resulting in a letter to every school in the country about FGM. Sammi talked about productive conversations with working class male friends, and building liberation into the very fabric of Anglia Ruskin’s fledgling Students’ Union. Susuana talked about her work on addressing lad culture as a gendered, racialised and classist phenomenon. I talked about my contributions to trans and non-binary inclusion within the NUS Women’s Campaign, and how we seek a diverse range of performers for Revolt, Coventry’s feminist punk night. We heard stories and ideas and questions from the audience, and I reflected on how we were not “experts” with a monopoly on solutions, but just one part of a wider movement.

These are just some of the things that we talked about.

So why have I been led to question my place within the women’s movement?

Because I see Julie Bindel referring to other feminists as “stupid little bellends” whilst misgendering trans women, arguing that bisexuals do not experience oppression, and stating that Muslim women who wear religious dress are necessarily oppressed. Because I see Rupert Read suggesting that trans women should not be allowed to use public toilets. Because I see Beatrix Campbell repeating and defending these ideas.

When I read things like this, I am repelled by a feminism that is harsh, bitter and exclusionary.

When feminists gaslight me by claiming repeatedly that the individuals who wrote these articles are not transphobic I am saddened and confused.

When I hear about feminists disrupting conversations at events such as AFem in order to promote an agenda that excludes trans people and sex workers, I am disappointed and worried.

When I see exclusionary events like Radfem 2013 and Femifest 2014 promoted within feminist spaces and supported by organisations like Women’s Aid and Reclaim The Night London I am alarmed and concerned.

When I see feminist women and men – including both public figures as well as personal friends and acquaintances – sign a misleading letter that condemns attempts to debate and contest the above, I wonder how voices of those who work for an inclusive and diverse feminism can possibly stand against a “letter mob” representing the discursive might of the liberal Establishment.

The stakes are high. Too many of my friends have considered suicide. Too many of my friends have died. When I talk to my trans friends and fellow activists, I hear about fragile mental health, doctors and shopkeepers refusing to provide services, threats of violence and attacks in the street. All of these things are fuelled by the dehumanisation of trans people, the idea that we require intervention to save us from the misguided path of transition, the implication that we do not deserve to exist within public spaces. These discourses are perpetuated by feminists and defended by liberals in the name of “free speech”.

I don’t believe in historical inevitability and don’t buy into progression narratives. I had a debate about trans-exclusive feminisms with Jack Halberstam recently. Jack echoed my PhD supervisor in arguing that trans-exclusive feminisms are outdated and irrelevant, long-dismissed within the academic world. But the academic world is often divorced from the reality of the feminist movement on the ground. In this reality, exclusive feminisms continue to fester.

In spite of all of this, last night reminded me of the power and appeal of the new, intersectional feminism. It is this feminism that is popular amongst young people who are more interested in working together than apart, and veteran activists with the humility to share their ideas and wisdom with newcomers on an equal footing.

This feminism requires work and nurture, but – as I argued last night – this does not need to be an entirely arduous task. Working together across our differences and ensuring that more people feel welcome and included makes us stronger. Learning new things from others can be interesting and exciting. Having the strength to learn from our mistakes solidifies friendships and alliances. Discovering a more diverse range of feminist histories, activisms and performances can be fun and empowering.

The new feminism is beautiful. Let’s keep building.

Misogynists who know nothing about music shame Courtney Love for not being an entire band

Some sound guy who was hired (by who, it’s not entirely certain) to record a Hole show a few years back has put isolated vocal and guitar parts from Courtney Love playing “Celebrity Skin” up on Youtube.

This video is now being gleefully shared around by mainstream music websites and blogs that invariably describe Courtney’s performance as “terrible” or rhetorically ask if it is “the worst thing ever”.

The answer, to anyone who has the slightest clue about how live music happens, is “no, this really isn’t the worst thing ever”.

Why? Well, firstly, because Courtney actually sounds pretty good here if you like raw vocal parts. But let’s set that aside for a moment.

Live vocal feeds usually sound pretty terrible. There is a lot of processing that happens in a studio, and a reason why slick-sounding albums tend to take days, weeks or even months to record. It’s a very rare singer who can pull off perfect vocals live – particularly if they’re playing rock or punk, which tend to rely on energy rather than technical perfection.

We don’t tend to notice this when we see live bands – because if they’re a decent band, they will have that energy, and the singing will be good enough. This is one reason why you can see a phenomenal live performance at a gig, then watch an imperfect live recording on TV a couple of days later and wonder why it doesn’t seem anywhere near as good.

Similarly, guitar parts tend to undergo a lot of processing even in a live setting. Many professional bands don’t have pedals on-stage, and will rely on a sound technician to process any distortion or tone effects for them. Moreover, amps will be adjusted for the acoustics of a venue. Unless you apply serious production to a live recording, it will tend to sound a lot more tinny and empty than a studio recording.

Finally, it’s worth noting that Courtney isn’t even really playing much guitar in this video in part because she doesn’t need to. “Celebrity Skin” relies largely on one guitar part and the rhythm section (bass and drums) to provide the bulk of the song, with the second guitar throwing in a bit of additional “oomph” now and again. Of course the guitar parts in this video are minimal and imperfect – quite aside from the sound issues, Courtney is pretty much smashing the strings for occasional effect. This would sound a lot better if you were doing this in your room because you’d have the volume, distortion and acoustics that were clearly present in the room at this gig. But it’d sound even better if you had an entire band filling out the rest of the song for you.

Surely, the guitar could have been played a lot better here, but it’s clear from the audience response that no-one actually in the venue cares. Why? Because there’s an entire band filling out the sound, which means that one punk musician’s performance doesn’t have to be perfect. Besides, she’s still pretty tight with the rest of the group.

So why is this even a big deal? I’m sure there are those who will claim that this video is just being shared because it sounds shit, but there are plenty of musicians who would sound shit if you shared isolated guitar + vocal parts around the Internet.

Courtney Love is no angel by any stretch of the imagination, but I feel it’s no coincidence that she is being targeted. She’s one of the very few women to ever maintain a relatively high profile as a rock star for the duration of her career, and that has made her the target for the kind of judgementalism, conspiracy theories and ill-informed criticism that just doesn’t stick with well-known male performers.

And that’s misogyny.

edit 15/11/14

This post wasn’t particularly well thought-through – I wrote it in a brief fit of annoyance and threw at at the Internet, not really expecting it to stick. I stand absolutely by what I said – it’s just that if I was expecting to deal with the snobby pedant parade in its full uptight glory I probably would have spent some time making the argument really watertight. Oh well.

Still, since I’m currently getting yet another spike of several thousand hits, I figured I’d address a couple of things that people seem to be massively missing the point on.

Firstly, the guitar. Of course it’s out of tune and sounds shite. I’m a musician, and I’m not deaf. The implicit question in this blog was intended to be – do you think this never happens to other musicians? Love, like anyone else at her level, will not be tuning her own guitar – it’ll be done by a guitar tech on tour with her. And mistakes will be made. If you’re in the middle of a song and attempt to play a nice, big power chord only to find out that it sounds awful, you’re gonna barely play it. Alternatively, if you’re in the middle of a song and can’t hear yourself properly through the monitors and suspect something might be wrong, you’re also barely gonna play it. Were these the reasons Love played in the way she did? Or was it something else? There are many ways this could have played out. Honestly, I don’t actually really care, and I’m baffled at why everyone else does. Which leads me on to…

Yes, of course the coverage of this is misogynistic. There’s some more discussion of the double-standard in rock music at play in this discussion here. This isn’t about whether or not the performance was objectively good or objectively awful – it’s about how this one incident fits into a wider pattern in which female musicians are, as standard, treated differently to male musicians and subject to different expectations. Incidentally, the men who comment on my blog calling me a “bitch” for writing this or declaring that I “HATE MEN” are not gonna convince me that they’re somehow sensitive to the nuances of sexism.

Anyways, I’m off to do some research and listen to Against Me! because I have a life outside the Internet. Toodles.

Comments on this post are now closed, as I have better things to do with my time than approve dozens of comments with exactly the same content.

DSM-II

On Monday we released the second Dispute Settlement Mechanism EP, DSM-II. You can listen to it below. I perform on lead vocals, and also play clean bass guitar on our cover of Seven Nation Army.

NHS Vulva may be of particular interest to readers of this blog. It deals with issues of medical malpractice, transphobia in the legal system, and cultures of transition.

Statement of trans-inclusive feminism and womanism

Several individuals have been working hard over the past couple of weeks to put together an international statement supporting trans inclusion in the struggle for women’s rights. The publication of this statement comes as the inclusion of trans people within feminist and womanist groups is once again under question, and as trans concerns gain an increasingly public profile.

I was honoured to be asked to sign this statement. I feel it provides a timely response to the aforementioned issues, as well as a recent radical feminist statement on trans exclusion, and the forthcoming publication of Sheila Jeffreys’ new book.

I stand fully behind the statement, and am also heartened by its international scope. As I write this post, the statement has been signed by 150 individuals and 8 organizations — from 13 countries.

However, I feel it is worth noting the anglo-centric nature of the statement. That is somewhat inevitable given that this is a debate happening largely within the English-speaking world. Still, it would have been good to see signatories from the United States and United Kingdom note their country of origin; at present, I feel that signatories from outside these countries are singled out as unusual through the highlighting of their national location. I hope that this disparity and US/UK-centrism might be addressed in future efforts.

I have reproduced the statement below, and encourage others to disseminate it further.

 

A Statement of Trans-Inclusive Feminism and Womanism

We, the undersigned trans* and cis scholars, writers, artists, and educators, want to publicly and openly affirm our commitment to a trans*-inclusive feminism and womanism.

There has been a noticeable increase in transphobic feminist activity this summer: the forthcoming book by Sheila Jeffreys from Routledge; the hostile and threatening anonymous letter sent to Dallas Denny after she and Dr. Jamison Green wrote to Routledge regarding their concerns about that book; and the recent widely circulated statement entitled “Forbidden Discourse: The Silencing of Feminist Critique of ‘Gender,’” signed by a number of prominent, and we regret to say, misguided, feminists have been particularly noticeable.  And all this is taking place in the climate of virulent mainstream transphobia that has emerged following the coverage of Chelsea Manning’s trial and subsequent statement regarding her gender identity, and the recent murders of young trans women of color, including Islan Nettles and Domonique Newburn, the latest targets in a long history of violence against trans women of color.  Given these events, it is important that we speak out in support of feminism and womanism that support trans* people.

We are committed to recognizing and respecting the complex construction of sexual/gender identity; to recognizing trans* women as women and including them in all women’s spaces; to recognizing trans* men as men and rejecting accounts of manhood that exclude them; to recognizing the existence of genderqueer, non-binary identifying people and accepting their humanity; to rigorous, thoughtful, nuanced research and analysis of gender, sex, and sexuality that accept trans* people as authorities on their own experiences and understands that the legitimacy of their lives is not up for debate; and to fighting the twin ideologies of transphobia and patriarchy in all their guises.

Transphobic feminism ignores the identification of many trans* and genderqueer people as feminists or womanists and many cis feminists/womanists with their trans* sisters, brothers, friends, and lovers; it is feminism that has too often rejected them, and not the reverse. It ignores the historical pressures placed by the medical profession on trans* people to conform to rigid gender stereotypes in order to be “gifted” the medical aid to which they as human beings are entitled.  By positing “woman” as a coherent, stable identity whose boundaries they are authorized to police, transphobic feminists reject the insights of intersectional analysis, subordinating all other identities to womanhood and all other oppressions to patriarchy.  They are refusing to acknowledge their own power and privilege.

We recognize that transphobic feminists have used violence and threats of violence against trans* people and their partners and we condemn such behavior.  We recognize that transphobic rhetoric has deeply harmful effects on trans* people’s real lives; witness CeCe MacDonald’s imprisonment in a facility for men.  We further recognize the particular harm transphobia causes to trans* people of color when it combines with racism, and the violence it encourages.

When feminists exclude trans* women from women’s shelters, trans* women are left vulnerable to the worst kinds of violent, abusive misogyny, whether in men’s shelters, on the streets, or in abusive homes.  When feminists demand that trans* women be excluded from women’s bathrooms and that genderqueer people choose a binary-marked bathroom, they make participation in the public sphere near-impossible, collaborate with a rigidity of gender identities that feminism has historically fought against, and erect yet another barrier to employment.  When feminists teach transphobia, they drive trans* students away from education and the opportunities it provides.

We also reject the notion that trans* activists’ critiques of transphobic bigotry “silence” anybody.  Criticism is not the same as silencing. We recognize that the recent emphasis on the so-called violent rhetoric and threats that transphobic feminists claim are coming from trans* women online ignores the 40+ – year history of violent and eliminationist rhetoric directed by prominent feminists against trans* women, trans* men, and genderqueer people.  It ignores the deliberate strategy of certain well-known anti-trans* feminists of engaging in gleeful and persistent harassment, baiting, and provocation of trans* people, particularly trans* women, in the hope of inciting angry responses, which are then utilized to paint a false portrayal of trans* women as oppressors and cis feminist women as victims. It ignores the public outing of trans* women that certain transphobic feminists have engaged in regardless of the damage it does to women’s lives and the danger in which it puts them.  And it relies upon the pernicious rhetoric of collective guilt, using any example of such violent rhetoric, no matter the source — and, just as much, the justified anger of any one trans* woman — to condemn all trans* women, and to justify their continued exclusion and the continued denial of their civil rights.

Whether we are cis, trans*, binary-identified, or genderqueer, we will not let feminist or womanist discourse regress or stagnate; we will push forward in our understandings of gender, sex, and sexuality across disciplines.  While we respect the great achievements and hard battles fought by activists in the 1960s and 1970s, we know that those activists are not infallible and that progress cannot stop with them if we hope to remain intellectually honest, moral, and politically effective.  Most importantly, we recognize that theories are not more important than real people’s real lives; we reject any theory of gender, sex, or sexuality that calls on us to sacrifice the needs of any subjugated or marginalized group.  People are more important than theory.

We are committed to making our classrooms, our writing, and our research inclusive of trans* people’s lives.

Signed by:

Individuals

Hailey K. Alves (blogger and transfeminist activist, Brazil)

Luma Andrade  (Federal University of Ceará, Brazil)

Leiliane Assunção (Federal University of the Rio Grande do Norte, Brazil)

Talia Bettcher (California State University, Los Angeles)

Lauren Beukes (novelist)

Lindsay Beyerstein (journalist)

Jamie “Skye” Bianco (New York University)

Hanne Blank (writer and historian)

Kate Bornstein (writer and activist)

danah boyd (Microsoft research and New York University)

Helen Boyd (author and activist)

Sarah Brown (LGBT+ Liberal Democrats)

Christine Burns (equalities consultant, blogger and campaigner)

Liliane Anderson Reis Caldeira (Federal University of Minas Gerais, Brazil)

Gloria Careaga (UNAM/National Autonomous University of Mexico)

Avedon Carol (activist and writer; Feminists Against Censorship)

Wendy Chapkis (University of Southern Maine) – “I don’t love the punch line ‘people are more important than theory.’  More to the point, it seems to me, is that feminist theories that fail to recognize the lived experiences and revolutionary potential of gender diversity are willfully inadequate.”

Jan Clausen (writer, MFAW faculty, Goddard College)

Darrah Cloud (playwright and screenwriter; Goddard College)

Alyson Cole (Queens College – CUNY)

Arrianna Marie Coleman (writer and activist)

Suzan Cooke (writer and photographer)

Sonia Onufer Correa  (feminist research associate at ABIA, co-chair of Sexuality Policy Watch)

Molly Crabapple (artist and writer)

Elizabeth Dearnley (University College London)

Jaqueline Gomes de Jesus (University of Brasilia, Brazil)

Sady Doyle (writer and blogger)

L. Timmel Duchamp (publisher, Aqueduct Press)

Flavia Dzodan (writer and media maker)

Reni Eddo-Lodge (writer and activist)

Finn Enke (University of Wisconsin, Madison)

Hugh English (Queens College – CUNY)

Jane Fae (writer and activist)

Roderick Ferguson (University of Minnesota)

Jill Filipovic (writer and blogger)

Rose Fox (editor and activist)

Jaclyn Friedman (author, activist, and executive director of Women, Action, & the Media)

Sasha Garwood (University College, London)

Jen Jack Gieseking (Bowdoin College)

Dominique Grisard (CUNY Graduate Center/Columbia University/University of Basel)

Deborah Gussman (Richard Stockton College of New Jersey)

Dr Sally Hines (University of Leeds)

Claire House (International Day Against Homophobia and Transphobia, Brazil)

Astrid Idlewild (editor, urban historian)

Sarah Hoem Iversen (Bergen University College, Norway)

Sarah Jaffe (columnist)

Roz Kaveney (author and critic)

Zahira Kelly (artist and writer)

Mikki Kendall (writer and occasional feminist)

Natacha Kennedy (Goldsmiths College, University of London)

Alison Kilkenny (journalist and activist)

Matthew Knip (Hunter College – CUNY)

Letícia Lanz (writer and psychoanalyst, Brazil)

April Lidinsky (Indiana University South Bend)

Erika Lin (George Mason University)

Marilee Lindemann (University of Maryland)

Heather Love (University of Pennsylvania)

Jessica W. Luther (writer and activist)

Jen Manion (Connecticut College)

Ruth McClelland-Nugent (Georgia Regents University Augusta)

Melissa McEwan (Editor-in-Chief, Shakesville)

Farah Mendlesohn (Anglia Ruskin University)

Mireille Miller-Young (University of California, Santa Barbara)

Lyndsey Moon (University of Roehampton and University of Warwick)

Surya Monro (University of Huddersfield)

Cheryl Morgan (publisher and blogger)

Kenne Mwikya (writer and activist, Nairobi)

Zenita Nicholson (Secretary on the Board of Trustees, Society Against Sexual Orientation Discrimination, Guyana)

Anne Ogborn (frightening sex change)

Sally Outen (performer and activist)

Ruth Pearce (University of Warwick)

Laurie Penny (journalist and activist)

Rosalind Petchesky (Hunter College and the Graduate Center, CUNY, and Sexuality Policy Watch)

Rachel Pollack (writer, Goddard College)

Claire Bond Potter (The New School for Public Engagement)

Nina Power (University of Roehampton)

Marina Riedel (Federal University of Rio Grande do Sul, Brazil)

Mark Rifkin (University of North Carolina – Greensboro)

Monica Roberts (Transgriot)

Dr. Judy Rohrer (Western Kentucky University)

Diana Salles (independent scholar)

Veronica Schanoes (Queens College – CUNY)

Sarah Schulman, in principle (College of Staten Island – CUNY)

Donald M. Scott (Queens College – CUNY)

Lynne Segal (Birkbeck, University of London)

Julia Serano (author and activist)

Carrie D. Shanafelt (Grinnell College)

Rebekah Sheldon (Indiana University-Purdue University-Indianapolis)

Barbara Simerka (Queens College – CUNY)

Gwendolyn Ann Smith (columnist and Transgender Day of Remembrance founder)

Kari Sperring (K L Maund) (writer and historian)

Zoe Stavri (writer and activist)

Tristan Taormino (Sex Out Loud Radio, New York, NY)

Jemma Tosh (University of Chester)

Viviane V. (Federal University of Bahia, Brazil)

Catherynne M. Valente (author)

Jessica Valenti (author and columnist)

Genevieve Valentine (writer)

Barbra Wangare (S.H.E and Transitioning Africa, Kenya)

Thijs Witty (University of Amsterdam, Netherlands)

Groups:

Bishkek Feminist Collective SQ (Kyrgyzstan, Central Asia)

House of Najafgarh (Najafgarh, India)

House of Kola Bhagan (Kolkatta, India)

Transgender Nation San Francisco

Laura Jane Grace subverts MTV with style

Having previously written a little bit about Against Me! frontwoman Laura Jane Grace’s recent appearance on MTV’s House of Style, I finally got around to watching it.

And, you know what, I really am impressed.

Grace makes the most of every moment of air time: she seems determined to convey a whole series of positive messages. It seems like the editing team who put together the short were pretty respectful of this. The whole programme is also largely free of the usual transphobic tropes, which is an achievement in and of itself.

I’m not normally a fan of this kind of thing. I don’t care how celebrities dress. I don’t care how they “choose” their “style”. I associate such programmes with shallow consumerism and damagingly limited ideas about how people should and shouldn’t express themselves.

But the messages that come from Grace are powerful, important and – to my mind – broadly feminist. Be true to your tastes and interests (“You can see like the texture of it? That’s real dirt”). Dress in a way that makes you feel good. Passing doesn’t need to be an end in and of itself. If you’re a young trans people, it’s okay – other trans people exist, in public!

Grace is self-consciously making herself into a role model. That’s not always a good thing, but the message here isn’t “be like me”, it’s “be yourself”. Sod the naysayers: this is punk as fuck.

Video embedded for readers who (like me) aren’t based in the US, and hence can’t watch this on the MTV website.

The ‘West’ has much to learn from India’s anti-rape campaign

I’ve seen a lot of blatant racism around anglocentric portions of the Internet in the wake of India’s horrific rape scandal (if you haven’t read about it already, there’s plenty of information on this Wikipedia page – trigger warning for graphic description of sexual violence).

There are those who attempt to thinly disguise their racism by expressing a generalised horror at things that happen in other parts of the world. There are those who are more honest in their bigotry, suggesting that countries such as India are necessarily savage and backward. I even came across one sickening comment from an individual who suggested that the human race would be better off if most of Asia, Africa and the Middle East were simply wiped off the world map.

This kind of blinkered claptrap suggests a divide between “us” and “them”, the civilized “developed” world and the barbaric “developing world” – a divide in which the so-called West sets the agenda for women’s rights.

Of course, the reality is far more complex. This is not India’s problem – it is an international problem.

Yes, rates of sexual violence are horrifically high in India, but things aren’t exactly rosy in the rest of the world either. For instance, in a study of 33 countries it was found that the United kingdom has the lowest rape conviction conviction rate: only 6.5% of reported rapists are convicted, with an estimated 95% of rapes going unreported. By contrast, in India around 25% of rape cases that go before a court result in a conviction.

(It’s worth noting, of course, that these statistics don’t exactly match up – e.g. the UK figure of 6.5% rape conviction is so small in part because it takes into account that many cases do not go to court. The Times of India reports that police file chargesheets in 94% of reported rapes, but of course this does not mean that all of these cases go to court. Moreover, there are no doubt many more rapes that are never reported, just like the UK. Nevertheless, the implication is that – once a case eventually gets to court – a rapist is somewhat more likely to be convicted in India than in the UK.)

In the aftermath of the latest high-profile rape victim’s tragic death, Indian newspapers are highlighting the intersectionality of rape: the way in which individuals from marginalised groups are more likely to experience rape and less likely to experience justice, the fact that perpetrators are most likely to be family members rather than mysterious men on the street, the idea that consumer culture and political indifference play a role in enabling rape. Campaigners and journalists alike are suggesting that rape can be best addressed through cultural change. It’s utterly tragic that this discussion is taking place in the wake of a horrific attack, but it’s difficult to imagine a similar level of introspection in the UK mainstream media. Instead, victim-blaming remains the norm here.

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Of course, the wealth of thoughtful articles in the Indian media can’t simply be attributed to the individual initiative of journalists. The issue of rape came to mass attention and retained mass attention over the last few days because of ongoing protests for change. Thousands upon thousands of demonstrators have remained resolute in their demand for an India free of rape, a non-sexist police force that consistently supports women, and a political class who actually give a shit.

In the West we have so much to learn from the power and tenacity of this movement. The mass  protests have continued as politicians promise change and police respond brutally. The sheer unyielding resolve of those involved is incredibly inspiring.

In spite of this, I’ve seen some discomfort amongst Western commentators in response to a demand for the death penalty for rapists from many protesters. To this I have two responses: firstly, it’s not our job to tell campaigners in India how to fight their battle. And secondly, the Indian anti-rape campaign speaks with a plurality of voices, not one voice – see, for instance, this argument against the death penalty from a number of women’s groups.

I’d like to finish this piece by quoting a powerful article from The Hindu. Urvashi Butalia argues that rape culture is all-pervasive, and that in order to destroy rape culture we need to make changes on every level of society.

It is important to raise our collective voice against rape. But rape is not something that occurs by itself. It is part of the continuing and embedded violence in society that targets women on a daily basis. Let’s raise our voices against such violence and let’s ask ourselves how we, in our daily actions, in our thoughts, contribute to this, rather than assume that the solution lies with someone else. Let’s ask ourselves how we, our society, we as people, create and sustain the mindset that leads to rape, how we make our men so violent, how we insult our women so regularly, let’s ask ourselves how privilege creates violence.

It is important we raise our collective voice for women, but let’s raise it for all women, let’s raise it so that no woman, no matter that she be poor, rich, urban, rural, Dalit, Muslim, Hindu, or whatever, ever, in the future, has to face sexual violence, and no man assumes that because of the system and people’s mindsets, he can simply get away with it. And let’s raise it also for men, for transgenders, for the poor — all those who become targets of violence. Let’s not forget that the young rape survivor in Delhi was accompanied by a friend who too was subjected to violence and nearly killed. Let’s talk about him too.

Butalia’s approach reflects that of intersectional Western feminism: in particular, some of the ideas popularised through the Slutwalk and Reclaim The Night movements. This does not mean that Western ideals are the “best”. Instead, it suggests that rape is an international problem to which we must seek international solutions. We in the West would therefore do well to listen more to our sisters in India and beyond.