18 March 2017

Katoikos: What makes a man? His penis or his soul?

A bright orange bus emblazoned with an anti-transgender message has been forced off the roads in Spain, after activists, trade unions, and Madrid City Council united against it. The slogan on the bus read: “Boys have penises, girls have vulvas. Do not be fooled.”

A Catholic group, Hazte Oir, had planned to take it on a nationwide tour of Spanish cities. The group said the ban was illegal and that it planned to acquire a new bus.

A similar message on the side of the banned bus states: “If you are born a man, you are a man. If you are a woman, you will continue to be one.” [...]

Isn’t this precisely because we see ourselves as more than just animals, more than any other “creatures” under the heavens? In fact, it was religion that made us believe that we were God’s favourite, chosen ones.

Yet ironically, there are Catholics that insist on identifying and categorising people strictly on the basis of biology and anatomy. I am confused. [...]

People who suppress their true selves or sexualities and choose to remain celibate in order to please their imagined version of “God”, or those who stay in sexless, loveless marriages out of convenience or fear of breaking societal taboos, have nothing to teach me about love and sex.

They are far more “twisted” than any gay or transgender individual, simply because they are the ones who go against their true nature. And I do not believe that they should be allowed to set the rules for everyone else to follow.

BBC4 Thinking Allowed: Squatting; a cross cultural history. Plus taking ones clothes off in public.

Squatting: Laurie Taylor discusses the first popular history of squatting in Europe and North America. Alexander Vasudevan, Associate Professor of Human Geography at the University of Oxford, drew on extensive archival research to retrace alternative forms of housing from Copenhagen's Christiana 'Free Town' to the Lower East Side of Manhattan. He's joined by Lucy Finchett-Maddock, Lecturer in Law at the University of Sussex

Also: 'Streaking', 'mooning' and 'flashing'. Barbara Brownie, Senior Lecturer in Visual Communication at the University of Hertfordshire, explores the many meanings of public disrobement, from the playful to the criminal.

The Atlantic: 'This Is Exactly What He Wants': How Geert Wilders Won by Losing

In fact, according to Paul Wilders, losing the bid to become prime minister may be the optimal electoral outcome for Geert, who has campaigned on a platform of leaving the European Union, tolerating “fewer Moroccans,” imposing a “head rag tax” on hijab-wearing women, and paying settled Muslims to leave the Netherlands—promises on which it would be difficult to deliver. [...]

Paul spoke to me about what his brother was like as a child, how he developed into “the Dutch Trump” (as he is sometimes known today), and what’s next for him now that the elections are over. This conversation has been lightly edited for clarity and length. [...]

Geert’s momentum may have slowed down, but those voters are still out there, just more dispersed than they were. I’m pretty sure he will try to draw those voters back and that might mean a rethink in how he expresses himself. Up till now he has behaved in a very, very extreme way. Whether or not to tone down the rhetoric is going to be a difficult decision for him. On one hand, he still won the four seats [in addition to the seats his party already had] by being extreme. On the other, the three or four seats he lost to the newer, smaller parties, he’s losing because those smaller parties have the same message but deliver it in a more toned-down way. He’ll have to formulate a strategy that will work to both keep the extremists and attract more moderate voters. [...]

Yes, he grew up when he went to Israel. He was 18, I drove him to the airport in Amsterdam. He’d wanted to go to Australia but settled on going to a kibbutz on the border with Jordan, by the Allenby Bridge, instead. He stayed there for two years. He had a hard time over there and that made a difference. In Israel he spent all his money in about a week. He lived like a king and [then] was forced to work. It was dangerous. And you could tell, after that. He came back a far more serious person, far more likable. He started looking for jobs and studying. I think the seed was planted there—the emotional and intellectual seed.

The Huffington Post: The Epidemic of Gay Loneliness

For years I’ve noticed the divergence between my straight friends and my gay friends. While one half of my social circle has disappeared into relationships, kids and suburbs, the other has struggled through isolation and anxiety, hard drugs and risky sex. [...]

Still, even as we celebrate the scale and speed of this change, the rates of depression, loneliness and substance abuse in the gay community remain stuck in the same place they’ve been for decades. Gay people are now, depending on the study, between 2 and 10 times more likely than straight people to take their own lives. We’re twice as likely to have a major depressive episode. And just like the last epidemic we lived through, the trauma appears to be concentrated among men. In a survey of gay men who recently arrived in New York City, three-quarters suffered from anxiety or depression, abused drugs or alcohol or were having risky sex—or some combination of the three. Despite all the talk of our “chosen families,” gay men have fewer close friends than straight people or gay women. In a survey of care-providers at HIV clinics, one respondent told researchers: “It’s not a question of them not knowing how to save their lives. It’s a question of them knowing if their lives are worth saving.” [...]

The term researchers use to explain this phenomenon is “minority stress.” In its most direct form, it’s pretty simple: Being a member of a marginalized group requires extra effort. When you’re the only woman at a business meeting, or the only black guy in your college dorm, you have to think on a level that members of the majority don’t. If you stand up to your boss, or fail to, are you playing into stereotypes of women in the workplace? If you don’t ace a test, will people think it’s because of your race? Even if you don’t experience overt stigma, considering these possibilities takes its toll over time. [...]

For decades, this is what psychologists thought, too: that the key stages in identity formation for gay men all led up to coming out, that once we were finally comfortable with ourselves, we could begin building a life within a community of people who’d gone through the same thing. But over the last 10 years, what researchers have discovered is that the struggle to fit in only grows more intense. A study published in 2015 found that rates of anxiety and depression were higher in men who had recently come out than in men who were still closeted. [...]

“Gay and bisexual men talk about the gay community as a significant source of stress in their lives,” Pachankis says. The fundamental reason for this, he says, is that “in-group discrimination” does more harm to your psyche than getting rejected by members of the majority. It’s easy to ignore, roll your eyes and put a middle finger up to straight people who don’t like you because, whatever, you don’t need their approval anyway. Rejection from other gay people, though, feels like losing your only way of making friends and finding love. Being pushed away from your own people hurts more because you need them more. [...]

This helps explain the pervasive stigma against feminine guys in the gay community. According to Dane Whicker, a clinical psychologist and researcher at Duke, most gay men report that they want to date someone masculine, and that they wished they acted more masculine themselves. Maybe that’s because, historically, masculine men have been more able to blend into straight society. Or maybe it’s internalized homophobia: Feminine gay men are still stereotyped as bottoms, the receptive partner in anal sex.

BBC4 Beyond Belief: Science Fiction

Science fiction has perhaps been unfairly dismissed by many critics and academics; seen by some as a niche genre, not befitting the elite group of literary works deemed to be 'high art'. While some examples of science fiction could be criticised for perpetuating fantasy clichés, others undoubtedly explore the biggest questions of life. Fans argue that the Sci-Fi universe allows the audience to suspend their disbelief about what is conventional, and opens up a space to explore philosophical, ethical and religious ideas in a relatable, absorbing and entertaining way. So how has religion been explored in the most influential works of science fiction? And what does science fiction have to tell us about faith and religion?

Robert Beckford discusses the role of religion in science fiction with Aliette de Bodard, a writer with an interest in the interplay between science fiction and religion; Roz Kaveney, a writer, poet and critic; and Dr Sarah Dillon, author and Cambridge academic who explores science fiction in literature and film.

Al Jazeera: Morocco's king names former foreign minister as new PM

Morocco's king has named Saad Eddine El Othmani from Islamist PJD Party as the country's new prime minister and asked him to form a government, according to a royal statement published by the MAP state news agency on Friday.

Othmani served as foreign minister between 2011-2013 and had since served as the head of the PJD's parliamentary group.

King Mohammed VI announced on Wednesday he would replace Abdelilah Benkirane as prime minister with another member of the PJD in an effort to break a five-month post-election deadlock. [...]

Under Morocco's election law no party can win an outright majority in the 395-seat parliament, making coalition governments a necessity in a system where the king still holds ultimate power.

But the PJD failed to form a majority despite five months of intense negotiations - the longest time Morocco has been without a government in its recent history.

Benkirane proposed to rebuild his outgoing coalition, an alliance comprising a range of parties including other Islamists, liberals and ex-communists.

However, he faced opposition from Aziz Akhannouch - leader of the National Rally of Independents (RNI) and a billionaire former agriculture minister who critics say is close to the king - and the resulting power struggle quickly led to political impasse.

Al Jazeera: Dutch elections: Not a populist revolt

Though the exact results are still to come in, Wilders ended up with no more than around 14 percent of the vote. Indeed, if 1 percent had gone the other way Wilders would have ended fourth rather than second.

The big story coming out of this Dutch election, then, is the further and possibly final disintegration of the two parties that have dominated Northern European politics since World War II: The Christian Democrats and the Social Democrats.

Thirty years ago the Dutch Labour Party and the Christian democrats still had more than two thirds of the vote between them. This time the Labour Party and the Christian Democrats did not even get one third of the vote taken together.

In their place have come a wide range of parties. There are now two green parties in the Netherlands, one pro-EU and one anti. There are two left-wing parties, the decimated Social Democrats and the now much bigger Socialist Party. There is a single issue party for senior citizens and two parties for strict or even fundamentalist Christians.

This election also saw the breakthrough of a populist party for immigrants, DENK. It is led by two Dutchmen of Turkish descent who use the same kind of conspiracy theories and personal attacks on opponents that served Trump so well.

CityLab: Geert Wilders Didn't Take Over The Netherlands After All

Like Dutch politics in general, the situation is complicated and not especially sexy. The Netherlands has a pluralist system where 13 parties (yes, 13) are now represented in parliament; multi-party coalition governments have been the rule for over a century. Despite the chorus of worried thinkpieces, the number of buyers for Wilders’s PVV remains static in an extremely busy political marketplace. Indeed, the very nature of Dutch politics makes something of a mockery of the idea of “winning the popular vote”, which doesn’t in any way mean the same thing as it would in the U.S.

The overplaying of the Wilders threat cuts both ways. It was false to present his party and its extreme-right policies as poised to take over the Netherlands. It’s also simplistic to label Wilders’s restrained success as a “beautiful blow against Trumpism,” as did a recent email from Avaaz pushing this letter of congratulation to Dutch voters. The tenor of Dutch politics has still shifted rightwards and Wilders’s PVV has shaped the debate more than it electoral showing might suggest. In a bid to woo PVV voters, for example, Rutte’s VVD published a full page press advertisement this January warning migrants to “be normal or be gone”, a move picked up by the PVV as an attempt to out-Wilders Wilders himself. [...]

The Dutch elections have still broken something. That’s the belief in an unstoppable right-wing populist march through the West’s institutions, one that would start with Brexit, gain power from Trump’s election and inevitably deliver more extreme-right governments in Europe. Trump’s power may be unaffected and the slow, grim unfolding of Brexit, and its implications are no less inevitable. But maybe after Wednesday’s results, we will stop viewing European states as mere dominoes waiting to fall.

CityLab: An Interactive Map of Shakespeare's London

To understand these references and truly appreciate The Bard's work, it's important to know the city he was writing in. That's where this interactive map of early modern London (pictured above) comes in.

"My approach to Shakespeare’s London is a spatial approach,” says Janelle Jenstad, introducing the map of early modern London in a video. “I’m interested in the space of the stage, the space of the city."

Jenstad is an English professor at the University of Victoria who has been exploring the Civitas Londinum base map since the late 1990s. The bird's-eye view of London (also known as the "Agas" map) was first printed on woodblocks in 1561—right around the time of Shakespeare's birth—then modified a century later. The intricate "Agas" map shows details such as monuments, institutions, businesses, marketplaces, and urban planning fixtures.

Jenstad's interactive version pulls information from databases with names of locations, people, organizations in the city at the time, as well as reference material about the early modern period in London. These data are layered on to the "Agas" base map. So if you click on the Middle Temple building (below), for example, the map will give you an idea of what it is and how it was used, back when Shakespeare was around: