Beyond Independence: A Vision for Feminism

April 17, 2010 at 3:11 pm | Posted in Uncategorized | 2 Comments
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A newborn baby is completely dependent on its parents to fulfil their (rather simple) needs: food, warmth, love, sleep, cleanliness, touch. As the child develops into a teenager, they begin to break away – to seek to fulfil their needs using their own resources. This is a messy time, since they barely know what their individuals needs are, let alone how to fulfil them. Mistakes are made, but eventually, they are capable to leave home and be independent. Somewhat later, perhaps around the mid-twenties, the young adult begins to discover that they cannot live autonomously. They are skilled in some areas, but weak in others. It is no coincidence then, that at this stage they might begin to look for a partner in crime, with whom they can share different skills sets. This is the path towards interdependence.

Much is said about dependence, and independence, however, this final step is oft forgotten. Some people never get beyond dependence, living off society and their families. Still others think they have made it when they reach independence; that they are capable of solving any problem that comes their way autonomously. Not many reach the levels of humility and trust that is required of interdependence.

There would appear to be a gender dynamic at play here. Growing up, boyhood heroes are filled with Lone Ranger types, emotionally invulnerable rugged individuals who have everything it takes. One day this myth of independence will be busted: the man will find he is inequipped to deals with the blows life throws at him, whether they be relational or those things outside of his control, such as illness or grief. By contrast, under a patriarchal system, little girls grow up defined by their relationships with men. The likelihood of childbirth and childrearing in the future increasing a woman’s awareness of her dependence on men in the future: financial and physical. Of course there are significant exceptions to this trend – wonderfully sucessful single mothers as well as fathers – however the focus here is on a general theory. In general, it would appear that men are primed for independence, whilst women are primed for dependence.

Hence, when a partnership – often a marriage – arises between a man socialised into independence and a women socialised into dependence, strong barriers to sucess are apparant. If a man believes he is capable of dealing with all of lifes blows alone, why have a partner? He will sort out all the tasks that need to be done and all the relational difficulties of living autonomously. This puts a tremendous amount of pressure on a single human being, a pressure that can often result in future illness and sudden death. For the woman, socialised into dependence, she has no sphere of responsibility to call her own. Everything is managed by her husband. Thus, even if she had the skills beforehand, she loses confidence, and, in a vicious cycle, loses skills due to lack of practice. The woman is unable to develop fully her human potential, a source of much resentment.

Today I have been reading about the Japanese labour market; in particular, gender inequality. It appears that the equality laws enacted (at the beginning of the 1980s) had limited effect. That is because – on top of their being no sanctions for breaking the laws – there was some confusion between protection and equality. So, women were protected from lifting heavy items and leaving work in the dark: things that exacerbate dependence, rather than development.

Of course, much of the difficulty arises in that we do not fully know what the differences are between men and women. Moreover, there is often more variation between say the strongest and weakest man, and the strongest man and strongest women. These binaries are thus unhelpful, and it is generally of more value to see people as individuals. Nonetheless, the childbearing issue is a significant difference that needs to be tackled head on. For instance, the result of second-wave feminism (that utilised patriarchal methods in order to bring about liberation) is increased independence by women. “A woman without a man is like a fish without a bicycle,” goes the famous saying. But this isn’t true! We are social animals, and we require companionship.

Moreover, many sucessful women are those that “man-ed up”; who supressed their emotions (some of which are a natural and important part of the menstraul cycle) to become invulnerable, worked intensive hours under high stress and lived hard in order to fit in (and prove themselves) to a man’s world). Whilst I am not suggesting for a moment that women are molly-coddled, I do wonder whether putting their bodies (potential childbearing vessels) under the same amount of stress as male colleagues may have had an affect on fertility. It’s a suggestion, not a fact; I may be totally wrong. Moreover, delaying childbirth, in order to get ahead professionally, may lead to more complications as the physical vessel is not upto the stress and strain of childbearing.

So where does this leave us? We have moved from a scenario of male independence-female dependence to one of male independence-female independence. What is the next move? I would suggest one of male-interdependence and female-interdependence. Of generosity of spirit and skills sharing, whatever those skills may be.

Personally, I am unconfortable with the policy move toward increased affordable child care for families; handing over the responsibility for bringing up one’s child to a “professional” doesn’t seem to be ideal. I would prefer a system that made it economically possible for one parent to take on the child care and homemaking role, giving equal preference between the sexes so that couples can decide based ont heir skills. What is of course problematic currently, is that caring and homemaking duties are valued less than professional ones. In other words, patriarchy cherishes masculine (not necessarily male) values – competition, drive, efficiency – above the feminine – listening, caring, being. Thus the caring professions, as well as the cleaning professions, are vastly underpaid in comparison to more “masculine” ones such as those in finance and law. Thus, stay at home fathers and mothers are unpaid despite their vital contribution to society.

So perhaps we should come full circle. Once upon a time, men worked whilst women stayed at home. Then both worked, and it became economically impossible for most couples to do otherwise. Perhaps we should move towards a system where it is economically viable for one partner to work outside the home and the other to work inside the home. This should not be constricted by gender lines, but should be down to individuals’ skills. Moreover, both should be paid similar sums financially (through government transfers), so that society values both equally. Also, were we to have a more flexible labour market, why shouldn’t the mother take on homefront duties during the first 5 years of the child’s life, and the father the next 5 years (or vica versa). If this became the norm for all those who chose to be parents, loss of competitive edge due to taking time out from work, wouldn’t have such a significant impact on people’s ability to get ahead.

This is a vision beyond independence; a move towards interdependence.

Love or Dependency?

February 5, 2010 at 10:46 pm | Posted in Uncategorized | 2 Comments
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Patriarchy is a system of social governance whereby, “the role of the one above [is] to dominate and oversee the ones below. The role of the one below [is] to answer to and depend on the one above,” (Sue Monk Kidd, p61). This system shapes not only to gender relations, but also the world economic system and parent-child relationships: it is not just about females and feminism. In this essay, I don’t want to focus on domination and submission, but the more subtle problem of overseeing and being dependent. I don’t want to focus on power-relations where the dominant party seeks to harm those in submission; rather, I want to focus on the unintentional propogation of patriarchal values by good, loving individuals (and the institutions they create). I want to consider three cases here: gender relations, parent-child relations and “centre-periphery” dependency theory.

When I visit my grandad in Sri Lanka, I am not allowed to walk 10 minutes down a residential road (to visit my uncle) unless I have a chaperone. Why? Because there are violent and animalistic men about who would see an unaccompanied female as an invitation to be raped. Thus, our servant, Priyantha, sees it as his duty to protect me and ensure that I do not come to any harm by walking down the street alone. That is a beautiful and loving thing, and comes from a heart of gold. But, in doing so, he propogates the myth that men are unable to control their sexual urges and inadvertently accomodates (and normalises) their behaivior. What would happen if we changed that narrative? That women walking fearlessly down the street was the norm, and violent male behaivior deviant. The problem is that if I were to walk alone, and was harmed, Priyantha would never forgive himself. And so it is very difficult to break out of the patriarchal structure.

I have been very lucky, in my life, to have been surrounded by some incredibly good, loving men – in particular, my father – who have sought to take responsibility for me and ensure that I don’t come to any harm. I don’t for a moment want to devalue the love from which such actions come. Woman are physically weaker than men, and therefore undoubtably require the strength of good men to protect them from the reality of male violence. Whether women require the emotional or intellectual protection of men is less certain: their are certainly some cases where woman need to be emotionally resilient enough to protect their menfolk from the trials that life throws up. The problem of dependency I forsee, however, can best be illustrated with recourse to the film, “Remember the Titans.”

In it, the assistant coach of an American football team is being told off for treating the young, black men with “kid gloves”. The Head Coach says this:

“Now I may be a mean cuss. But I’m the same mean cuss with everybody out there on that football field. The world don’t give a damn about how sensitive these kids are, especially the young black kids. You ain’t doin’ these kids a favor by patronizing them. You crippling them; You crippling them for life.”

Many good men inadvertently cripple the women they care about by caring too much. Rather than giving women the tools they need to stand up for themselves, they instead create a dependency, whereby they “leap in”, suffocating a woman’s own development. Consequently, they reinforce, in a womens’ minds, a sense of powerlessness and vulnerability. Such foundations prevent a woman from building the confidence and self-esteem that will allow her to stand on her own two feet as an autonomous, strong human being.

A similar problem can occur in parent-child relationships. Despite the fact that the number of children killed by strangers has not grown since the 1970s figure (of 11 children per year), parents are increasingly security conscious, restricting their child’s right to roam. So, 8 year old Ed can only walk the 300 yards to the end of his street; his great-grandfather, George, could walk 6 miles from the house in 1919. This means that Ed cannot develop the skills and judgement necessary for him to become an autonomous adult. He does not learn to make judgements about when to cross the road, or when to talk to strangers, but is instead wholley dependent on the good judgement of his mother. Of course, if Ed’s mother allowed him to roam 6 miles – in order to go fishing as George did – and Ed came to any harm, she would never forgive herself. Yet, the dependency cripples his development.

Finally, structuralists and dependency theorists identify a system of reciprocal relations between the “centre” and the “periphery”. The “periphery” is made up of former colonies, and quasi-colonies; the “centre”, former colonialist powers. Within this structure, “peripheral” countries are locked into the export of agricultural commodities, and the import of manufactured goods from the “centre.” As the terms of trade declines against them, “peripheral” countries remain underdeveloped. Moving on from colonialism, we are not a stones throw from issues of race. Many sincere Victorians took Kipling’s notion of, “the White Man’s Burden,” to mean that they had a duty (a responsibility on their shoulders) to educate and evangelise the uncivilised savages of the Empire. With supreme cultural arrogance, they assumed that their religion and ways of doing things were superior to those developed in the Orient. And cultural imperialism is not dead today: the liberal values of free markets, democracy and nationalism continue to be propagated. When I was in Sri Lanka, experienced educationalists were asking me, a 22 year old student, for advice as if the white man always knows best. Imperialism has fostered a dependency, both economic and cultural in nature, which mean that people lose confidence in indigenous values and ideas. With such poor foundations, former colonies are still today trying to recover from the confusion left by this imperial legacy.

So, where does this leave us? How can we both acknowledge this problem and seek to resolve it? Moreover, with whom does the responsibility lie for doing so? The overseer or the dependent. As always, I am going to bring this back to the personal. In order to break free from the bounds of patriarchy, I have to use nonpatriarchal tools. Thus, asking men to take responsibility for my own development would be counter-productive. I must take responsibility and be assertive; I must cease to be stuck in victim-mode. There are certain problems which must be resolved using patriarchal structures. If a house is burning down, someone needs to take a lead and others need to follow for the safety of everyone. At other times, a more matriarchal structure is more conducive to resolving the problem. For instance, the decision of whether to move house requires a nonhierarchal, consultative approach so that everyone buys into the process. So, the question is, to what extent am I happy to accept patriarchy – to submit to the lead of a dominant party – in my own life. And, I’m not competitive about this. I have no desire to lead in circumstances where I would not be skilled in doing so. I am happy to accept the dependency that comes from love, up until the point where it bars the development of my own potential. And, it is at that point where I am determined to actively resist these actions borne wholley of love.

The Recipe for a Good Society

April 7, 2009 at 9:19 pm | Posted in Uncategorized | Leave a comment
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In these “interesting times” of recession, there is plenty of debate around economic systems. Suddenly, a window of opportunity has opened for those holding more heterodox views to that of the market fundamentalists that came to the fore with Thatcher.

However, as far as I am concerned, the division between capitalist and communist is one of false dichotomy. As Rodrik has consistently argued, the greatest economic invention of the 20th century was that of the mixed economy. Systems not wholly reliant on either the market or the state. Despite polarisated ideological debates, in tuth, there is tait agreement on this matter. The American have more parts of market to that of state; the Continentals, more parts of state to market. Nonetheless, all sets of countries have a mix.

In “The Worldy Philosophers”, Robert Heilbroner makes a very subtle observation. Societies have been organised from time immemorial via tradition – ie sons follow the professions of their fathers – or state control – an absolutist monarch planning how to organise society and dictating what jobs different people do. By the time of Adam Smith, a new system of organisation was gaining prominence: the “invisible hand” of the market.

Anarchy is unlikely to lead towards a society where individuals utilise their full potential for innovation, creativity and improvement. The necessary and important jobs may not be created, or divided appropiately between different prople. Societies need to be organised into a system that best facilitates the the fulfilment of the potential of the human race. Firstly, its survival, then its prospering. How is this undertaken? By mixing different quantities of two ingredients – state and market – together in country specific bowls of tradition.

Thus, as “free markets” have ben incorporated into different countries, their implementation has differed between countries owing to differences in tradition and culture. Nonetheless, culture is not fixed. It just evolves, adapts and mutates much more slowly than the timeframe given to elected governments. In effect, where globalization has seemingly murdered indigenous cultures and traditional values, the problem has not been one of “market”, but of timing and process. For example, the Chinese gradually introduced the market, via a dual track mechanism, which gave indigenous culture time to evolve. The same could be done in other countries.

Why is it that there are so many different models of mixed economy? I believe that largely this comes down to different emphases placed on values. My perception is that there are universal values – the kingdom of God, or Dharma – placed within the hearts of all humanity. However, these values can conflict on a daily basis – eg freedom and responsibility – and priorities need to be made. Thus, in formulating the values necessary for society to progress, the Chinese have put stability above freedom, the American’s freedom above equality. As Stiglitz underlines, the American model is not the only model.

Better system of organisation can and will evolve. However, adequate consideration must be given to the fact that 2 parts market to 1 part state is not mixed together in a black-hole, bu an existing framework (or bowl) of culture and tradition. By bringing this into the equation, nations may learn to survive and prosper organically and endogenously, without so much of the pain that has arisen under the globalization banner.

Why strikes won’t work

March 18, 2009 at 1:13 pm | Posted in Uncategorized | Leave a comment
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I was watching a documentary about ‘Strikes’ last night: the miner’s strike, the gravediggers strike, norman tebbit and the airline pilot’s strike, the itv strike and jon snow, the ford women’s strike and Eddie Shah and the printers. It was a very interesting history.

A couple of things came to mind however, which make me uneasy about striking.

First, workers declare war on management/owners. Whether sucessful or not, wars are very ugly things – and human beings can become monstorous. Thus, after the war is over and people go back to work, the relationship between workers and management is irrevocably broken. This is not a good footing for the firm to improve in the future.

And firms are not ‘bad’ in themselves. They serve a social function, and both workers and management/owners alike will benefit if a firm is doing well and increasing in productivity.

In some of the strikes that were mentioned – the miners strike and the printers strike – the workers were against the technical innovation that would improve productivity. Or in the case of coal, it was inevitable that the coal would run out; nobody could do anything about that. Change is part of life, and sometimes we have to move on and adapt.

However, some strikes relate to pay scales and the exploitation of workers, such as the Ford women’s strike. This is an important distinction to make regarding improvements to a firm’s profits.

Is it because productivity has been improving due to technical innovation (in other words, an increase in revenue), or does it relate to a decrease in the Cost of Sales (ie squeezing as much as you can out of labour). The former is to be commended; the latter disdained.

The profitability of th Ninetines, largely appears to be due to the latter. Longer hours on the same pay, cutting jobs and operating with fewer workers, so called efficiency gains. This is not what I would call good management or entrepreneurship; improvements to the firm are entirely illusionary.

The second probelm with strikes is the impact of peer-pressure. Even if you are happy in your job, it is difficult not to get drawn in, because of the intimidation that goes on. Individuals should have the right to act by their conscience, even if it differs from the majority. I actually think there is a great amount of courage in being a ‘scab’, whether right or wrong.

So, in conclusion, management and workers are both important components within the social entity of the firm. If the firm does well, both should prosper and vice versa. Creating an internal war between them, will never lead to a relationship that is conducive to a firm prospering and innovating. Rather, fairness between all parties is key.

Fairness, honesty – if coal is running out, we will have to close in the longrun, but how can we make it less painful for all stakeholders – and, above all, a desire for the optimum solution for all stakeholders, rather than just the group you belong to.

It is, again, a case of win-win solutions. But, if we want these, it is necessary to reduce the hierarchy within organisations. This will ensure that there is mutual respect between different groups, all working together for the benefit of the firm, rather than against each one another. As I have said before, if the structure is inherently violent – that is, prone to the domination of one group over another – further violence will result.

The Violence of Systems

March 18, 2009 at 12:45 pm | Posted in Uncategorized | Leave a comment
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As I was squashed on the Tube this morning, my mind turned to the violence of systems.

Violence is anything that dominates, dehumanises, diminishes or destroys yourself or other. Thus, it would appear many of our systems, and the infrastructure’s in place, are inherently violent. To squeeze human beings onto a system of transport, and talk down to them about moving along the carriage, is quite frankly dehumanising. It has no respect for the intelligence and ultimate good nature of humna beings.

Placed in such a system, where people are treated like cattle (not that I particularly approve of that either), people begin to act in a dehumanised manner, like monsters or -at the very least, petulant children. Not living up to their humanity is something they can be intentional about changing, but my point is that the system is the cause, not the human being.

In the same way, there is a violence inherent in economic systems that have evolved from the use of co-erced labour – rather than treating fellow men as equals. This has led to the formation of classes within society, and the pecking order one is born into.

How can we go about moving from violent towards nonviolent systems? What would they look like?

I am not, of course, advocating revolution or some kind of utopian dream. No, we must start from where we are, and gradually tinker with it so that we get something better.

But what are the changes that could be made…

When politics comes before policy

March 10, 2009 at 10:46 am | Posted in Uncategorized | Leave a comment
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The problem is that public fury at the behaviour of Sir Fred and his chums has become an alibi – an excuse for the politicians to substitute populism for the decisive action still needed to rescue the economy from the collapse of the banking system.

Philip Stephens (FT)

from Anil Kashyap (on financial regulation)

March 10, 2009 at 10:43 am | Posted in Uncategorized | Leave a comment
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When a house is on fire, you put all your initial effort into putting it out. Only after the fire is squelched, do you redesign the sprinkler system.

From an article about the reconstruction of Northern Sri Lanka

March 9, 2009 at 10:38 am | Posted in Uncategorized | Leave a comment
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But when one girl is asked what she likes most about peace, she says simply: “Electricity.” (Joe Leahy, Financial Times, March 8th 2009)

A telling comment.

Ludwig von Mises

March 5, 2009 at 7:56 pm | Posted in Uncategorized | Leave a comment
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“It may be expedient for a man to heat the stove with his furniture; but he should not delude himself by believing that he has discovered a wonderful new method of heating.

Wealth as measure of worth

February 27, 2009 at 2:10 pm | Posted in Uncategorized | Leave a comment
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‘This disposition to admire and almost worship the rich and the powerful, and to despise or to neglect persons of poor or mean condition is…the great moral and most universal cause of corruption of our moral sentiments.’

Adam Smith, A Theory of Moral Sentiments

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