I’m going to suppress my instinctual reaction to the Taylor Swift trial on account of there’s a much more important implication lingering in the background which I’d prefer it if we could try to focus on. I mean, there’s nothing really interesting going on here otherwise; as though it’s at all impressive that one of the richest and most powerful people in the entertainment business was able to . . . er, no, right, I’m not doing that. Seriously, good for her. She was entirely in the right and she dealt with the whole thing as accurately and sincerely as possible. It was actually a just resolution of the situation, for once.
The problem is this:
This is exactly the opposite of what’s happening here. If Swift were really “refusing to be a victim,” she could do that very easily by simply ignoring the issue. From what I hear, she has some other stuff going on for her, so if she didn’t choose to make an issue out of this, it wouldn’t be an issue. (I’m aware that she was sued first, but she could have just let the lawyers wrap it up and it would have been washed away by the news cycle and completely forgotten in about 3 hours. I mean, that’s probably going to happen anyway, but now it’ll at least have a paragraph on her Wikipedia page.) On the contrary, by taking the stand and turning this into a media thing, she has made her status as a victim an indelible part of the public record. When she says things like this:
“I am critical of your client for sticking his hand under my skirt and grabbing my ass.”
“Gabe, this is a photo of him with his hand up my skirt — with his hand on my ass,” she said. “You can ask me a million questions — I’m never going to say anything different. I never have said anything different.”
“I am being blamed for the unfortunate events of his life that are a product of his decisions and not mine.”
what she is saying is precisely, “I am a victim.” She’s saying that this happened to her without her consent and she was completely powerless to do anything about it. If this is “badass,” it’s badass because she’s accepting her victimhood.
Now, the original feminist aversion to the “victim” concept resulted from a laudable motivation. Part of the way sexism works is that the things that disadvantage women are blamed on the individual women themselves. Rape is an especially salient example, because not only are women portrayed as “asking for it,” but even blameless victims are still considered to have been “damaged” by the experience. (And of course it’s the other way around for the perpetrators: raping someone is just one of those things that men do sometimes, so there’s no sense in ruining someone’s life over it.) So the counter-tactic here was to assert that, rather than being “victims,” people who have undergone sexual assault are instead “survivors.” This turns the negative into a positive: rather than being a “victim” who will never be able to escape their experiences, a “survivor” is someone whose accomplishments are all the more admirable due to having been achieved despite duress.
So that’s all well and good, far be it from me to tell anyone how to understand their own experiences, but this approach stops working when you try to apply it as a general prescription. The fact of the matter is that rape really does harm people severely, and sometimes you don’t get over it. Some people literally don’t survive rape, and many more fall into trauma, give up on themselves, curtail their ambitions, or simply slog through the rest of their lives latched to a dull, throbbing weight that never really goes away. If these things were not the case, rape would not be a real issue. That’s kind of the whole thing about oppression: it creates an environment in which being casually restrained and put-upon is normal. Furthermore, the people most harmed by rape are the people who are most in need of help – they’re the people that our theory has to be centered around. If our conceptualization of the issue tacitly abandons them, we’re not doing feminism very well.
This is, of course, exactly what’s been happening. The modern mainstream conception of feminism is essentially a self-help program for rich white women based on a skin-deep conception of individual empowerfulmentness and manifested largely through bastardized pop-psych-sci-mythology and snake-oil saleswomanship. I mean, just so we’re clear, I’m not addressing what random Twitter morons are saying about this; I’m talking about the general conception of what feminism is right now. (Also, the real kind of feminism is still alive and well, it’s just that there are now two different things with the same name, and, as always, the bad one is more popular.) “Refusing to be a victim” is a perfect one-line description of this ideology: it’s an individual denialistic response to a society that is assumed to be unchangeable. Hence, among many examples, the current trend towards “advice” about how to properly mangle your own vocabulary to ensure that you aren’t saying anything that will “hold you back.” Rather than analyzing why it is that speech patterns characteristic of women are considered “flawed” in some way, or why we expect people to jump through ritualistic hoops unrelated to the actual work they’re doing in order to succeed (and certainly rather than suggesting that anything about men’s behavior ought to change), we simply assume all of that to be fixed and ask the only remaining question: how can each individual woman act so as to most effectively mitigate her own inherent disadvantages? It is in this sense that the correct response to sexual assault is understood to be “refusing to be a victim”: dealing with your specific personal complications on an individual level and ignoring any broader context.
There’s a reason things have turned out this way. Sexism has its own unique characteristics, but the general dynamic here is the same was what’s happening to everything. Our society has be de-politicized in general such that all problems are understood on the individual level. We see exactly the same dynamic when, for example, liberals respond to unemployment by advocating education and retraining. Rather than modifying society so that it works for everyone, we force each individual person to contort themselves into one of the few permissible shapes.
“Women’s issues” are at the heart of this problem, because the fundamental motivation for patriarchy is to force women into a limited set of socially necessary roles (child rearing, housework, emotional labor) so that these things can be assumed to be taken care of and men are free to do whatever else they want. (The fact that some men may very well want to do the things we’ve cordoned off for women is one of the reasons that patriarchy hurts men too.) As long as our society is organized on the basis of this dynamic, we will continue to see it replicated in different ways for different groups of people. We can’t solve this problem for anyone until we can solve it for women. This is among the many reasons that feminism is for everybody.
But the original impulse here is still valid: conceiving of patriarchy as a vast ineluctable darkness and woman as hopelessly downtrodden is equally fatalistic. Rewriting the script to give yourself a flashier role doesn’t change the fundamental problem, because the fundamental problem is the existence of the script. Creating a new model for how women are supposed to act will make women’s oppression look different while continuing to be oppression, and continuing to leave anyone who doesn’t fit the model out in the cold. “Refusing to be a victim” actually means buying in to the idea that victims have something wrong with them, that only by responding to a tragedy in the proper, socially-approved manner do you qualify as a human being. It is not incumbent upon oppressed people to respond to their oppression in a way that makes everyone else feel good about themselves. To insist on this is precisely to blame the victim. You have to accept how people feel and provide resources to help them regardless of whether they’re sassy sheroes or whether they’re useless losers. The society we want is a society that works for all women, one where even women who are complete stupid assholes are disadvantaged only by their own stupid assholeness and not by sexism. Making moral sympathy contingent on the ability to act in a way that makes other people feel good about themselves is deeply sick.
And it’s more than sick; it’s factually inaccurate. “Victories” make it seem like the current situation is okay, when of course the fact that these things happen at all unavoidably illustrates that it is not okay. Even someone like Taylor Swift, who is privileged enough to be immune to almost everything else, is not immune to the banal impulses of whatever rando she ends up standing next to. The significance of the case is not that Swift “won,” because she didn’t. She broke even: she took a bad thing that happened to her and fixed it (and she really didn’t even do that, because she still had to waste her time going to court and arguing with some asshole lawyer). The significance is that, hopefully, the next guy who gets it into his head to pull some shit will instead think twice. Victory isn’t winning a court case; victory is being treated like a person in the first place.
The state of being a victim is morally neutral. That is, the thing that happened was bad (meaning the state of being a victimizer is morally negative, obviously), but it can happen just as easily to a good person or an awful person, and the fact of it happening does not make the person any better or worse. What being a victim actually indicates is that someone else did something immoral. Not only does it not reflect badly on you, it doesn’t reflect on you at all; the whole point of the term is that the situation was outside of your control. If we accept this, we have to accept that how a victim responds to their victimization is absolutely irrelevant to the situation. It’s fine to prefer certain types of responses to others (especially since many possible responses are themselves immoral in different ways), and we might have advice about how to respond in a healthy manner, but none of that should have any effect on our evaluation of the initial violation. It’s either wrong or it’s not, and if it’s wrong, then we can’t excuse it in either direction: we can’t wave it away as “the way things are,” but we also can’t accept an “inspiring” resolution as a “happy ending.” Because it’s not an ending; the only ending will be when this actually ends, when the last page of the last book of the old order’s precepts is reduced to ashes and scattered to the four winds. Since that’s not going to happen anytime soon, it’s not a fantasy that we can reasonably console ourselves with. We must accept that we are doomed and also accept our responsibility to fight for the sake of the true future. Our only option is to continue to live as victims.
Sadly, the current conception of things hasn’t really been forced on us. It’s certainly something that the ruling class has promoted to their own advantage, but it’s only worked because people have gone along with it, and the reason they’ve gone along with it is because it’s easy. It’s comforting to imagine that any problem can be resolved by simply finding the secret code that turns it off. Actually, it’s more than just comforting; acknowledging that there are vast historical forces arrayed against you but imagining that you can overcome them through nothing but your own cleverness and determination doesn’t just make things okay, it makes it so you’re the hero. And since this rarely works out in practice, we instead find the few people privileged enough to make it work and experience the fantasy vicariously through them.
Neither being a queen nor slaying is a good thing. It isn’t “badass” to pretend like you’re perfect and nothing affects you. It isn’t badass to only pick fights that you’re sure you can win effortlessly. It is badass to admit your weaknesses, to be honest about your history and your emotions, and to confront things that are scary. It’s badass to fight things that you’re probably not going to be able to defeat, to choose just struggle over shallow success.
What this means in practice is that we must, all of us, refuse to refuse to be victims. We must insist on our own victimhood, and on the validity of our cause regardless. We aren’t right because we’re the coolest people with the best hair and the sassiest comebacks. We’re right because we’re right. Victorious or defeated, we remain victims; together or alone, we remain united in the cause of justice.
This is the thing that we all have in common. We all have different situations, but each of us is vulnerable to something. Each of us has been, in some important way, failed by our society. We have all had our potential stifled, our opportunities curtailed, our selves denigrated, and our dreams deferred. We all bear the scars of irretrievable losses; we are all less than we could have been. We’ve all run into walls; we’ve all encountered painfully decisive evidence that we are not equal to the task before us, and we’re all going to keep trying anyway. We’re all broken robots play-acting at personhood. It is this realization, not the cheap glamour of hero-worship, that creates the foundation for real solidarity.
You’re a victim. Admit it.