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Where are our elders?

  By Kat • 29 January, 2015 ,

[content warning: discussion of homo-, bi- and transphobia, racism, domestic abuse and suicide. I’ve tried to keep these fairly non-explicit; the reports I link to go into more detail]

This is a write up of a short talk I gave at the final conference of the ESRC seminar series ‘Minding the Knowledge Gaps: older lesbian, gay, bisexual and trans lives’. The organising team and I have been having an involved discussion since my first post and they were kind enough to invite me to speak as part of the summaries of previous events.

In this talk I discuss lesbian, gay, bisexual, trans and queer (LGBTQ) identities, Black and minority ethnic (BME) identities and ageing identities. I ask what it means to live at the centre of these overlapping identities and look at how we can extrapolate some issues from what we know about overlaps of age and LGBTQ identities, age and BME identities, and LGBTQ and BME identities. However, this is by no means a perfect solution because it misses that complex intersections bring their own unique issues – there is effectively a known unknown about the experiences of older LGBTQ people from BME backgrounds, and I want to highlight that.

Intersectionality

Very basically, intersectionality is the concept that we have multiple identities and that these identities overlap and inform each other.

age, BME and LGBTQ venn diagram

Here’s a diagram to show these intersections a bit more clearly.There are three coloured circles: a blue circle representing people’s LGBTQ identities, a red circle representing people’s identities as older people and elders, and a yellow circle representing people’s BME identities.

Overlaps of age, LGBTQ and BME identities

When these identities overlap, they create something new. The purple overlap shows the interaction of ageing and LGBTQ identities, the green overlap shows the interaction of LGBTQ and BME identities and the orange overlap shows the interaction of ageing and BME identities. At the very centre is a space where all three factors interact: age, LGBTQ and BME.

We don’t know much about the people who occupy this really complex space. Roshan das Nair talks about “levels and layers of invisibility” and of each factor – age, sexuality and race – all contributing to invisibility. However, intersections change the experience of “being” – of accessing care, of forming relationships with other people, of moving through and understanding (and being understood by) the world. As this seminar series has strikingly shown, being an older LGBTQ person is not the same as being an older heterosexual and cisgender person. And being an older LGBT person from a BME background is not the same as being an older LGBT person from a white background

LGBTQ and BME

While there is a paucity of information on the unique issues faced by older LGBTQ BME people, there is research on ageing LGBTQ people as showcased in this seminar series, on BME LGBTQ people, and on ageing BME people.

Two current projects highlight some of the issues for people who are both BME and from sexual and gender minorities. A Public Health England report on the health and wellbeing of BME men who have sex with men highlighted that:

  • Black men who have sex with men are 15 times more likely to have HIV than general population
  • a third of Asian men and mixed ethnicity men have experienced domestic abuse since the age of 16 compared to one in five of white gay and bisexual men
  • significantly higher rates of suicide, self-harm and mental illness

A recent focus group held by the Race Equality Foundation on the experience of being black and minority ethnic and trans* highlighted that people experienced:

  • religious communities overlapped with ethnic communities, and losing one often meant losing the other
  • racism in LGBT communities and homophobia, biphobia and transphobia in ethnic communities
  • cultural assumptions and racism when accessing healthcare

The last point had particular repercussions for Black and minority ethnic trans people seeking to access hormonal and/or surgical interventions for gender dysphoria through Gender Identity Clinics (GICs). Respondents to the Trans Mental Health Survey often found it difficult to access treatment through GICs, with one respondent describing it as “a paternalistic gatekeeping exercise where psychiatrists exercise inappropriate levels of control over the lives and choices of patients”. Another described clinics as having “very rigid ideas of masculinity and femininity”. This affects Black and minority ethnic people if genders in their culture do not map onto gendered expectations in white UK culture. BME trans people also encountered assumptions about family (for example, what does “being out to your family” look like if you have a huge extended family or if “kinship” doesn’t neatly map onto “family”?), assumptions about transphobia in their families, and poor understanding of non-binary genders.

Age and BME

Research on older BME people tended to show that people were affected by health issues occurring at different times (e.g. diabetes and high blood pressure). Black and minority ethnic people may have complex issues around mental health and accessing services. Some communities may stigmatise mental health issues. African and Caribbean men are “under-represented as users of enabling services and over-represented in the population of patients who are admitted to, compulsorily detained in, and treated by mental health services”. As this report on older South Asian communities in Bradford discusses, how families live together is changing. However, there is still an expectation that the extended family will care for elders; this role often falls to younger women in the family. This study also reported that South Asian communities often found accessing care difficult for a huge range of reasons – cultural differences, a lack of cultural competency in service provision, language difficulties, attitudes of staff, differing expectations by both service users and service providers, location of services, gender roles within the family and the role of different children and siblings.

It is also important to recognise the diversity of BME experiences. There are some BME communities that have been settled in the UK for decades, if not centuries. There are South Asian people who migrated to the UK as young adults in the 1970s and who are now reaching retirement age. There are older people who accompanied their family members. There are more recent immigrants. There are people who live with the trauma of fleeing their home and seeking asylum. The term “Black and ethnic minority” itself covers a huge range of people from all over the world, all with different experiences.

Extrapolations

As I wrote earlier, there are going to be known unknowns – without talking to people, we cannot know about the unique, unexpected issues created when identities intersect. However, I think that the research on LGBTQ and BME communities, the research on older LGBTQ people, and the research on older BME people can hint at some issues.

Older LGBTQ people report different kinship structures, the existence of chosen families and possible lack of children. I wonder how this works for older BME LGBTQ people whose cultures may strongly support care of elders within the extended family (and who dislike the idea of care homes or care workers coming into their homes) but who may be estranged from their family and don’t have children.

I can imagine that there are really complex issues around mental health in communities that are more likely to experience mental health issues but who may also have negative experiences of accessing services or who may feel shame about doing so.

Older BME LGBTQ people may have complex histories of violence. As Public Health England reports, gay and bisexual men from BME backgrounds are more like to have experienced domestic abuse. Other BME LGBTQ people may have sought asylum due to violence in their home countries. What might their care needs be?

I wonder about older BME LGBTQ people continuing to face racism in LGBTQ spaces and homo-, bi- and transphobia in BME spaces as they age and these spaces change. This seminar series has discussed older LGBTQ people’s fears about prejudice in care homes; older BME LGBTQ people in care homes may fear a double whammy of prejudice.

Where are our elders?

I argue that there is an absence of older, LGBTQ BME voices in research about older LGBTQ people’s experiences. As researchers, we don’t know much about the issues faced by those in this intersection – as I’ve shown above, we can guess some of them. However, the nature of intersectionality means that there are some issues that will be unique to this group and that we cannot predict.

This is not to say that older BME LGBTQ people do not exist – rather, that we have to do better at reaching out to these communities. I suspect that research into the experiences of older BME LGBTQ people has to be carried out by people from BME LGBTQ backgrounds. My experience of younger BME LGBTQ spaces is that community members are fiercely protective of the tiny spaces they are able to carve out for themselves and they do not want to be observed as a “learning experience” for White straight cis people. It is crucial to recognise that, and crucial to be able to respect how rare and precious these spaces are.

This absence of visible older, LGBTQ BME voices also has implications for younger BME LGBTQ people. Out of the many trans people I know, I can only think of three who are BME and over the age of 40. 40 should not be considered old – and yet. A US study reveals that the attempted suicide rate for multiracial transgender people is 33 times higher than for the general population. Andre Lorde’s litany, “we were never meant to survive”, has a heartbreaking resonance.

As a younger Asian queer person, I want to meet my elders. I want to know that it’s possible to be an older BME LGBTQ person. I want to be able to see some of the possibilities, to see that there are people living lives that are true to their identities. I want to listen to their rich histories and hard-won wisdom. I want to know that we can survive.

Our elders are so important, and their lack of visibility is so sorely felt.

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Reflecting on a year and a half of Conference Bingo

  By Kat • 19 January, 2015 ,

I went to a conference 18 months ago where nearly everything that could go wrong went wrong. I stayed with the excellent Heather Froehlich afterwards, and as we talked about our crappy conference adventures we noted that a lot of these things were not isolated events.

Conference Bingo mingles the humorous with a sharper edge. A good proportion of the items are there out of affection – I’ve certainly been both the starstruck postgraduate and the postgraduate frantically working (sometimes at the same time). I think (and hope) that most of these items provoke a chuckle of wry recognition as we recognise ourselves in them. Some of the squares are there because Heather and I find these things funny or ridiculous. I personally love witnessing “clash of the academic alpha males” because I can start an internal David Attenborough style narration to accompany them (“and here, two silverback males find themselves in unexpected confrontation…”). You will find me in the middle of any unseemly jostling for a power socket. Weird things happen to me at conferences. Here are a few of them: the time I ended up in a motel laundry room, with several prominent academics, in the dark, because there was a tornado outside. The accidental lock-in. The time I had to persuade an academic that stroking a very angry looking man’s tattoo in the pub would be a Very Bad Idea and then having to persuade the very angry looking man not to punch the academic. The time a rabbit died on me.

However, some of the bingo items have an edge to them, a recognition that conferences are not always safe or accessible spaces for everyone. We have items critiquing gendered interactions, poor accessibility for attendees with disabilities, and issues faced by international attendees. I hope we get a nod of recognition from people with those experiences, and hope that they feel their experiences are acknowledged and recognised. I believe, passionately, that we have our places in academia and just as much right as anyone else to be there. If we cannot get into the venue and/or find ourselves planning which sessions to attend based on our harasser’s movements and/or are left anxious and miserable and isolated, that is not our fault.

We also hope to make people who don’t share those experiences more aware of them through simply noticing that they’re an issue. Food not clearly labelled as vegan/vegetarian or with common allergens? Slides that prompt a “sorry if you can’t see this at the back”? Okay, it may not affect you but it’s a box to tick off! We hope that, through humour, we’re quietly raising awareness of some of these issues. I hope that some of these items will make you think about the implications for other people. Last minute programme changes are probably frustrating for most of us, but can (for example) mean that those with fatigue issues or who use mobility devices have to suddenly replan how – and, indeed, if – they can get from different parts of the building/campus.

Those of us who experience these things may not be in a position to criticise them. As early career researchers who, between us, are female, queer, non-white, and non-binary gendered, neither Heather or I are necessarily in a position to kick up a fuss. There are many people in similar positions: young, female, queer, Black, disabled, transgender, and/or without tenure or a permanent job, people who don’t have institutional might behind them and who fear ostracisation if they complain.

from http://calmingmanatee.com

from http://calmingmanatee.com

Speaking from my own experience, I’ve had to ask trusted friends to keep an eye on me and swoop in if “my” lecherous academic manages to get me on my own. I should probably complain to someone, but it’s hard to make complaints against widely respected senior members of your field when there can be repercussions against you for complaining. Dorothy Kim writes that part of the problem is that this isn’t seen as something the entire community should be aware of, but it’s framed as an issue between individuals: individual harassers, individual complaints. I hope that in some tiny way, Conference Bingo might contribute to that community awareness.

Maybe you’ll use Conference Bingo as a checklist of things to not do in your talks or at the conferences you organise. I suspect it’s helped me become a better presenter. I no longer tell people that I’ve only just finished my slides (even if I have) and I have a much better idea of how much I can cover in 20 minutes so I’m not racing through the last few slides. I know it’s been immensely helpful for me when organising academic events – make it easy to access wifi! spell people’s names correctly on their nametag! people WILL remember your event for all the wrong reasons if your provide terrible coffee!

However, one of my favourite things is when people suggest things and I get to think about them. As an example, Liz C’s comment of “Social evening inexplicably at opposite end of the city” – I suspect most people would probably find that annoying. But what happens if you have an anxiety issue that means that navigating a different city’s public transport is daunting at best, terrifying at worst? What if you can’t afford to take a taxi? What if you’re sleeping on a friend’s sofa because you can’t afford hotel accommodation and going to the other end of the city means you’ll be back unreasonably late? What if you use mobility aids or have an assistance dog and aren’t sure if the city’s public transport or taxis will cater for you? This has been especially helpful when I don’t share those needs, and, I hope, makes my involvement in academia a bit more thoughtful, a bit more welcoming, a bit kinder. Maybe Conference Bingo will inspire you, too, to dig deeper.

Either way, I love that Conference Bingo resonates with so many people from so many disciplines. I love hearing suggestions. I love that it’s gone a bit viral. I genuinely love it when people tweet me (@mixosaurus) to tell me they’re playing or have got a full house so please let me know!

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How to improve Samaritans Radar

  By Kat • 30 October, 2014

I’m on my way out of the house so can’t write why I think the new Samaritans app, Samaritans Radar, is a terrible idea; instead, I suggest reading what these people have already written about it.

Another Angry Woman: I do not consent to #SamaritansRadar
Queer Blue Water: Email to Samaritans about Radar
Latent Existence: Samaritans Radar and Twitter’s Public Problem
Jon Mendel: Problems with Samaritans Radar
Jon Mendal has also written two posts discussing Samaritans Radar from a research ethics point of view: post 1 and post 2
Joey McK: Why the Samaritans’ Radar is bone stupid

Here’s a really easy way this whole mess could have been avoided: trusted lists.

You download the app. It shows you which of the people you follow you AND who follow you back have also downloaded the app.

You can then send a request. Maybe something like this: “Hi, I noticed you use Samaritans Radar. I want to be able to support you if I can so feel free to add me to your trusted list”

Or you can request someone to be on your trusted list: “Hi, I noticed you use Samaritans Radar. I’m building my support network on here and would like to add you to it”.

Both users have to agree to this; for example, I can’t add someone to my trusted list if they don’t agree, and no one can add me to their trusted list unless I agree. These relationships don’t have to be reciprocal; there are lots of reasons why someone might not be able to offer support to someone in mental distress (for example, their own mental health issues – it’s really difficult to support someone who’s severely depressed when you’re severely depressed yourself).

You can also remove someone from your trusted list or remove yourself from someone’s trusted list. I’d be inclined for this not to be flagged up.

Email alerts then get sent out to people on the trusted list. Users can also add things to their list of “stuff to be flagged” so they don’t have to be explicit about their mental health on an account that their employer or colleagues follow.

This literally took about five minutes to think about and ten minutes to write. It’s not hard to think of ways you can protect people who are at risk of twitter abuse.

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Getting the most out of CorpusMOOC

  By Kat • 13 October, 2014

The second run of Corpus Linguistics: Method, Analysis, Interpretation started a fortnight ago. It’s an eight week massive open online course. The course description says it offers “a practical introduction to the methodology of corpus linguistics for researchers in social sciences and humanities”, but in reality, people on the course come from a huge range of backgrounds – undergraduate students, retired people, teachers, researchers, translators and those who simply are interested in language and want to learn more about it.

I was a course mentor last time, so put together some tips to help you get the most out of the course.

Work at your own pace
The course is developed so there’s something for everyone. There are core readings and exercises each week suitable for beginners; there are also supplementary materials for those who already have some experience with corpus linguistics. I particularly like the “in conversation” videos with leading figures in corpus linguistics – it can be really helpful to see how people actually use corpus linguistics in their research, especially in the first weeks of the course. The course is carefully designed to build on previous weeks and to allow you to progress at your own rate. Lecture videos and transcripts are both downloadable so can be listened to or read at any time – there seems to be an unofficial competition to see who can listen to the lectures in the most unusual place!

There’s a lot of material and it can be daunting, but don’t be put off. You may want to do the core exercises for the first month or so, then return to the optional material from earlier weeks as you gain confidence and experience.

While the course lasts for eight weeks, the course mentors will be around for an additional two weeks to advise and answer questions so there’s no need to worry if you do get a bit behind.

Refer back to previous material
If there’s a section you find particularly helpful, download the video, slides or transcript (or all three!) so you can refer back to it later. It’s always annoying to go “oooh, I found a nice explanation for that” and then never find it again. Which leads to…

Take notes
It’s useful to keep your own notes for the course, whether they are handwritten in a notebook, in a document on your computer or online in a blog. There are pro and cons to each – I personally like handwriting notes as I find it sticks better, but typing notes is often more convenient and it’s (usually!) harder to lose your notes. As budding corpus linguists, keeping your notes in machine readable format also means you are creating something that can be analysed with corpus tools later on.

The Course Reader collects blog posts and tweets from registered users. You can make an account if you want to be able to post your own material to the Course Reader, or just visit the site to see what others have written. The #CorpusMOOC twitter hashtag is often a source of lively debate.

Ask for help
There are a dedicated team of mentors available to answer your questions. We’re all either studying for, or have recently finished, postgraduate degrees in linguistics and use corpus linguistics in our research. We want to make sure that you have a good experience and take something away from the course, so do ask us questions! We’ll be reading and commenting on posts, focusing on that week’s but also looking at previous and upcoming weeks when we have the chance.

Your fellow learners are also a valuable resource and can help you. There are students from a wide range of backgrounds, some of which prove very useful on the MOOC! If you have a problem, it’s worth scrolling down the comment section to see if anyone has had a similar issue and resolved it or got a response. In addition, the course contributors are often present in the weeks that their research is discussed to answer questions and offer insights into their work.

The FutureLearn interface
Each topic has a discussion section where you can leave comments – these work like a classroom and are the spaces the course mentors and contributors monitor. They’re often very active and it can be hard to keep track of current comments and replies to your comments. There’s a handy way to do this…

corpusMOOC-screenshot1
First, find the yellow and pink box at the top-left of your screen – I’ve circled it in the screenshot above.

corpusMOOC-screenshot2
This opens a grey sidebar with options to view Activity (the most recent posts), Replies (replies to your posts), To do (the main screen) and a way to check your progress. You need to have clicked “Mark as complete” on the sections you’ve completed otherwise it won’t know what you’ve done.

Finally, have fun! It’s a free course taught by some great academics, it showcases cutting edge research and offers a solid foundation (and more) in corpus linguistics. Whether this course is something that will help your future research or is something you’re doing for fun and to keep your mind sharp, I hope you get something out of it. Ultimately we all signed up because we’re interested in language, we’re curious and we want to learn new things – if this MOOC can fuel that, I think that’s a great outcome.

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L, G, B – here’s your T

  By Kat • 1 September, 2014 ,

On 30 September 2014 I attended Stonewall’s first group meeting of trans activists. I wrote about my thoughts on Stonewall’s missing T before the meeting; here is my response to the meeting itself. Other people have also written about it and I will be updating the list as other things are posted; please let me know if you’re written something about that meeting and you want me to link to it.

Jane Fae: What happened at Stonewall’s first meeting with the trans community?
Natacha Kennedy: Alliances and Oppositions. Trans activism and Stonewall
Zoe Kirk-Robinson: Putting the T Back in Stonewall
CN Lester: #TransStonewall – the first meeting
Zoe O’Connell: #TransStonewall: The Meeting
Ruth Pearce: Imagining a trans-inclusive Stonewall

What happened on the day
To very briefly summarise, there are four options on the table for Stonewall’s future involvement in trans issues. One option was that Stonewall can remain as an LGB organisation but works to be a better ally for trans people and issues affecting us. The general feeling in the room was that this was to be taken as given. The other three options were that Stonewall could be a much more active partner. We discussed the following three options in small groups, looking at the pros and cons of each.

  1. That Stonewall become a full LGBT organisation.
  2. That Stonewall helps set up a sibling organisation to tackle trans issues – raising initial funds, sharing expensive resources such as IT and HR, and helping with training. This organisation would then become an autonomous, though linked, entity.
  3. That Stonewall remain an LGB organisation, but provide grants to existing trans organisations.

One of the things that Ruth Hunt wanted to explain was just how Stonewall functioned as a strategic lobbying organisation. Part of their role is to work with organisations that are homophobic and/or really unaware of LGB issues. For example, they work with Paddy Power, and will continue to advise on their campaigns. There are also campaigns they can’t get involved with (e.g. sex worker rights) because they’re under so much scrutiny from, for example, religious groups that would kick off about it. I wonder how comfortable trans people would be with that – especially when survival sex work is something that affects many trans women.

I think the current feeling is that we don’t want to completely assimilate into Stonewall and we want to keep a degree of flexibility that will allow for trans specific stuff to be tackled. From the trans perspective, there are issues that will affect us without affecting cis LGB people and we may decide that we wanted to operate in a way that Stonewall doesn’t (for example, by offering services or supporting individuals). Ruth Hunt stressed that she did not want the relationship between Stonewall LGB and Stonewall T to be unequal, junior or paternalistic.

The overwhelming feeling in the room was that we didn’t want Stonewall to issue grants to existing organisations. This felt paternalistic, felt as though it could introduce unnecessary competition between groups, and tied up limited resources into the process of applying for and administering grants. While both options 1 and 2 have flaws, the group generally felt that some kind of option 1.5 would be suitable – sharing resources with Stonewall but being a critical friend rather than subsumed into Stonewall.

Positives and negatives
On the whole, I am cautiously optimistic. The following points are things I liked and found reassuring about the day.

  • Ruth Hunt seems genuinely committed to changing Stonewall and has clearly been thinking about this for a long time.
  • Calm, thoughtful facilitation.
  • On the day itself, there was very little fighting. There had been problems on the facebook group about people’s political affiliation, but there seemed relatively little of that in the room itself.
  • They want to have further meetings with non-white people, people with disabilities, intersex people and children/teenagers.
  • Stonewall are exploring lots of options in how Stonewall should become trans inclusive and it’s not going to be a top-down decision.
  • Ruth Hunt is very, very aware of what Stonewall has done badly in the past and has apologised profusely. She’s very clear on how and why things went wrong in the past.
  • She’s also aware that just general understandings of gender and sexuality have changed and become more sophisticated, and Stonewall hasn’t really moved with that. While they run some very effective campaigns (and I think that some, like ‘Some people are gay – get over it’, have helped create an environment of acceptance and room for more nuanced understandings) but she’s aware they have to be able to engage on a number of levels from 101 to complex, nuanced stuff.
  • Non-binary identities are included and Stonewall is very aware of our existence. Any trans inclusion in Stonewall will not simply focus on binary trans identities and ignore the rest of us.

However, there were also things that I feel less confident about. Some of these are things that Stonewall could have done better – but others are things that the trans community has contributed to. We have to put our own house in order.

  • It was really, really not diverse in terms of race and age. When I pointed this out, Ruth Hunt said that they’d invited more people of colour who declined to attend. I think this is a problem in itself and worth thinking about in terms of why people wouldn’t have felt comfortable attending.
  • There was no information about how the day would be structured given to us before the meeting which worried me – I had no idea about how we’d be expected to work, what they actually wanted to discuss or when we were going to get breaks. This is a problem for people with both mental and physical health issues – for example, what if you have blood sugar issues?
  • Some people had already made their minds up. It’s annoying when you have to see pros and cons of an option for making Stonewall trans inclusive and someone has already decided that that particular option is A No Good Terrible Idea and refuses to see any positives at all.
  • Microagressions. I got mansplained at, and a friend was called “exotic” because she’s mixed race. This is unacceptable – how can we expect cis people to acknowledge the diversity of the trans communit(y/ies) if we can’t be respectful ourselves?

There are some big legal fights looming – I don’t believe the Gender Recognition Act is fit for purpose – and Stonewall have experience in political lobbying, bringing legal test cases and so on. I think it would be foolish to throw that away, but it’s really, really important to think about what trans inclusion in Stonewall looks like, how it works, how closely tied to Stonewall it is, who it’s accountable to and so on.

Three things we want from a trans-inclusive Stonewall
My group came up with three things we’d like to see from any kind of trans inclusion from Stonewall.

  1. Trans issues should be incorporated into existing and future campaigns where appropriate. The current ‘No Bystanders’ campaign is already trans inclusive, we’d like to see ‘Some people are gay’ extended to ‘Some people are trans’ (and, indeed, ‘Some people are they’).
  2. We want to see inclusive, accountable, effective, diverse trans-specific campaigns on a nationwide level.
  3. Any campaign must involve trans people and must be sustainable – both financially, and also in terms of the human cost.

Next steps
The next steps are to consult with a wider variety of people. This meeting was not decisive – only a starting point. Stonewall will be holding further meetings with trans people of colour, intersex people, people with disabilities and trans children and young people. In addition, they want as many people as possible to email and phone them.

They will release an interim report in January and ask for responses on that. They will issue the final report with their recommendations in April. They could be starting to campaign on trans issues by Autumn 2015.

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East London Suffragette Festival

  By Kat • 7 August, 2014 ,

East London Suffragette Festival banner

I’m delighted to confirm that I will be speaking on the Hidden Histories panel as part of the East London Suffragette Festival.

The event runs between 10am – 5pm on Saturday 9th August; the panel starts at 11:45am. It’s free and is at Toynbee Hall, London – a place seeped in the radical history of the East End and where many notable suffrage campaigners spoke.

The Hidden Histories panel will be discussing who gets left out of the history books, how history is shaped by what is recorded and who records it, how a multiplicity of narratives are boiled down into stereotypes, and why it is important to uncover these hidden histories.

I’m really excited about speaking because this ties in incredibly well with my research on newspaper discourses of the suffrage movement; it was striking how differently The Times was talking about the suffrage movement to how campaigners themselves saw both the campaign and themselves. I argue that the multiplicity of suffrage identities, aims and experiences were conflated into narratives about suffrage disturbance, outrage, violence and disorder. This extended to blurring the distinction between constitutionalist and militant approaches – a distinction that suffrage campaigners saw as very important and which they frequently wrote and spoke about.

However, there is one place in the newspaper where suffrage campaigners’ voices are heard: in the letters to the editor. In my forthcoming book, I analyse this section of the newspaper separately – and find that the areas of concern are very different. Discussion of suffrage direct action framed in terms of disorder and violence appear much less frequently – instead, there is concern for prisoners, discussion of leadership and clever, witty refutations of stereotypes of suffrage campaigners.

I believe that the media representation of the suffrage movement is not so different to the media representation of other protest movements. Having been involved with various social justice, feminist, race and queer activism(s) for over a decade, I am aware of the ways that even peaceful direct action can be reported as disturbingly, frighteningly violent. Like the suffrage campaigners, we have debates about the forms our protests should take, how to create understanding and sympathy from those who don’t know much about us, how to include people in our movement, how to protect ourselves from violence, intimidation and burnout, how to create and maintain sustainable, compassionate activism.

Uncovering these so-called hidden histories (hidden to whom?) helps us challenge dominant narratives, locate diversity in campaigns and, ultimately, recognise historical campaigners as people not so very different from ourselves. In researching the suffrage movement, I also discovered a history – and a legacy – of activism.

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S_onewall and the missing T

  By Kat • 31 July, 2014 ,

So, let’s talk about Stonewall. Or, as many UK trans activists call them, S_onewall (the T is silent). It’s perhaps ironic that an organisation named after a riot kicked off by trans women and gender non-conforming people is so very bad at trans issues.

As a couple of examples, Stonewall is notorious for inappropriately addressing trans issues in anti-bullying material for schools and celebrating transphobic journalists like Julie Bindel and Bill Leckie. Natacha Kennedy has discussed whether Stonewall is holding back transgender equality and whether they are institutionally transphobic. Let us be clear: many trans people feel that Stonewall goes beyond lack of interest in trans issues to actively undermining our efforts. It’s been doubly galling because Stonewall have reach and influence that trans organisations can only dream of – they have the resources to campaign against homophobia in schools, influence government policy and to have a respected international presence.

As such, I cautiously welcome Ruth Hunt, Stonewall’s new Chief Executive, and her desire to open dialogue with the trans community and support us.

At Stonewall we’re determined to do more to support trans communities (including those who identify as LGB) to help eradicate prejudice and achieve equality. There are lots of different views about the role Stonewall should play in achieving that. We’re holding roundtable meetings and having lots of conversations. Throughout this process we will be guided by trans people.

We want to hear about what you think the next steps are to achieve equality for trans people and the role that Stonewall might be able to play. We’re determined to get this right and we promise to keep you updated as conversations progress.

I have been invited to one of these meetings at the end of August.

Ruth Pearce has written an excellent post, Putting the “T” into Stonewall? An important opportunity, in which she explores why this dialogue is important, outlines some of the proposed approaches to working with Stonewall (or not), and outlines her priorities in discussing this issue with both Stonewall and other trans activists. It’s a very comprehensive summary and I don’t want to reinstate it, so I will urge you to read her post first.

My own observations on this:

  1. Currently, there seem to be two strands of trans activism: local and national. National trans activism is focused on media representation, as seen most clearly in Trans Media Watch’s media monitoring and All About Trans’ interventions with media professionals. I am not objecting to this at all; one strand of my own research explores the media representation of trans people. Trans Media Watch offer compelling evidence in their submission to the Leveson Inquiry (.pdf) that negative media represention has a direct impact on trans people’s safety, welfare and mental health.

    However, I do think that there needs to be more to support non-media issues at a national level. In my experience, this tends to fall to local trans support groups. These groups tend to focus on issues that directly impact on individual members of the local community. These may include cases of discrimination in employment and education, access (or lack of) to medical interventions and appropriate healthcare, asylum and immigration issues, and housing issues. When such issues have occurred, the lack of a national organisation capable of advising – or even aware of similar issues around the country – has been sorely felt. As an example, trans people in my local area have had huge problems with the local NHS trust “red-listing” cross-sex hormones, meaning that GPs (with a budget for prescriptions) were unable to prescribe them. Instead, the local Gender Identity Clinic (that does not have a budget for prescriptions) had to assume responsibility. It would have immensely helpful to have a national organisation capable of advising on – or even aware of – the situation nationally. We were left wondering whether this was just affecting us or whether it was a national issue.

  2. In addition, many local groups are entirely volunteer-run. This means that volunteers may have the skills but not the funds, time or energy to provide a consistent service. Activist burn-out is a real problem in our community. It is exhausting holding down a job, dealing with an often unhelpful medical community, dealing with gender dysphoria – and, often, mental and physical health problems – and attempting to support other trans people, to provide training and education, to campaign about the latest transphobic or simply unintentionally trans exclusive awfulness. I know so many brilliant people who are simply exhausted, worn out, ground down by the fact that this never stops, is relentless.

    This also tends to mean that volunteers are more likely to be those who can take on an unpaid, time-consuming position and are less likely to be at the sharp end of homelessness, unemployment, medical abuse, disability. People who are, in other words, privileged and often without first-hand expertise in dealing with such complex, difficult situations. I believe that secure paid positions for trans activists is a priority and would free people to actually work on these issues in a systematic and consistent way instead of expecting them to give up their free time. It would be a very concrete demonstration that trans activism is valued.

  3. We must be focusing on issues like housing, healthcare, disability, violence, poverty, mental health, immigration and asylum, and access to education. We must have an intersectional approach and focus on areas that affect the most vulnerable members of the trans community. We must look at areas where a trans identity makes already dangerous situations life-threatening.
  4. Having looked at the list of attendees, I am concerned that the group Stonewall has invited is skewed towards white, highly educated, established activists who tend to be trans women with a binary identity. As non-white/people of colour we have concerns and experiences that aren’t shared by white people, and I want to raise as many as I can at this meeting.

    Some things I want to talk about are poor understanding from healthcare professionals (everything from their understanding of what family looks like to post-op scarring on non-white skin), racism from the LGBQ community, mental health and lack of representation of QTIPOC (Queer, Trans and Intersex People of Colour).

  5. Building on the last point, we have to be aware of intersectionality and privilege beyond the obvious of a trans history and/or identity e.g. aspects of class and education. We have to be aware of who is underrepresented, or not represented at all. Future meetings must be more diverse.
  6. I would welcome the development of a national trans organisation but feel that Stonewall is not trusted by the trans community; after years of active disinterest and undermining of trans activism (such as its use of “tranny” in the Fit campaign materials) I find such hesitation understandable. However, Stonewall does have lobbying power and has vast experience in bringing lesbian and gay issues to national attention.

    Ideally I would like to see the development of a national trans organisation that can collaborate with Stonewall on campaigns and the development for paid positions within it. However, trans liberation has to take priority rather than keeping Stonewall happy. I am for being challenging, radical, awkward, uncomfortable. I want to have these difficult conversations. I do not want any trans organisation emerging from this to be seen as “safe” or existing to appease cis people. It has to be for us, by us.

I welcome any comments, suggestions or feedback. Please either comment here or send an email to contact (at) mixosaurus (dot) co (dot) uk.

2 Comments

To “wage a war against all women”: Elliot Rodger, girls, women and corpus linguistics

  By Kat • 1 July, 2014 ,

Content warning: explicit discussion of misogyny, violence against women and racism.

This is a working paper currently being developed for publication – comments and feedback are very welcome!

Wordcloud of Elliot Rodger's manifesto

Wordcloud of Elliot Rodger’s manifesto

Like many people, I was shocked at the Isla Vista shootings. In an effort to understand what happened, I read – a lot. There is a collection of links about Elliot Rodger, rape culture and misogyny at the end of this post.

I then downloaded Elliot Rodger’s manifesto and approached it with corpus linguistic techniques. I first calculated keywords, then go on to examine girl, girls and wom?n in more detail.

This table shows the top 25 keywords when compared with the British National Corpus (BNC). A keyword occurs more frequently than we’d expect; in corpus linguistics, we work this out by comparing how often it occurs in a reference corpus (in this case, the BNC) with how often it occurs in the corpus we’re interested in. Words that are more key are more frequent in the target corpus than we’d expect from looking at the reference corpus.

N Word Frequency Keyness
1 I 5,926 13,752.69
2 my 2,501 9,101.61
3 me 1,544 4,546.97
4 didn’t 303 4,137.62
5 was 2,668 2,141.77
6 father’s 144 1,966.18
7 mother’s 105 1,433.64
8 girls 292 1,406.19
9 life 523 1,349.66
10 soumaya 97 1,324.40
11 couldn’t 96 1,310.74
12 I’ve 84 1,146.89
13 wasn’t 83 1,133.24
14 mother 292 935.53
15 would 841 862.82
16 isla 71 820.35
17 santa 115 794.72
18 house 359 754.95
19 father 236 702.35
20 topanga 52 700.05
21 vista 71 685.43
22 myself 192 672.68
23 barbara 105 648.11
24 friends 196 624.09
25 retribution 72 619.44

I’ve used the BNC because it’s a large general corpus that contains both speech and writing and which is balanced across different text types and genres. If I used a different reference corpus it would show me different things which may or may not be useful. Comparing Rodger’s manifesto with other manifestos written by ideologically-motivated murderers might be interesting, as would comparing the manifesto to other texts written by misogynists. However, the BNC does a decent job of highlighting both the individual characteristics of Rodger’s manifesto and a more general discourse of misogyny.

We have placenames like isla, vista, santa, topanga and barbara; words indicating family members and social relationships like mother’s, father’s, mother, father, Soumaya and friends; modal verbs like didn’t, was, couldn’t, wasn’t and would; and lots of first person pronouns like I, my, me, I’ve and myself. Finally, we have retribution, the name Elliot Rodger gave to the day of his attack. When we think about what kind of writing this is – a manifesto in which Rodger outlined his personal history, explained the worldview that led him to such an act of violence, and detailed his plans – this is unsurprising.

Girls shows up as the 8th most key term, while girl is only the 48th most key. I’m going to look at both, starting with girl. A girl can be pretty (14 occurrences), beautiful (11 occurrences), white (9 occurrences) or blonde (9 occurrences) but the bigram no girl appears 12 times and the trigram not one girl appears three times. Notably, a girl is something that happens or belongs to other people:

N	Concordance
1	ngle party because anyone would admit a beautiful girl into it, to make passionate love to her in my
2	gine how heavenly it would be to have a beautiful girl by my side. It is such a shameful tragedy. I 
3	and I walk in all alone. A man having a beautiful girl by his side shows the world that he is worth 
4	home. Why does he deserve the love of a beautiful girl, and not me? Why do girls hate me so? Questio
5	r to me if he walks into a store with a beautiful girl on his arm and I walk in all alone. A man hav
6	 the experience of holding hands with a beautiful girl and walking on a moonlit beach, I could never
7	lking back to my room in triumph with a beautiful girl on my arm, but instead I stumbled back to my 
8	watch another boy experience it, with a beautiful girl who should be mine, was a living hell. I cons
9	around in all of that excitement with a beautiful girl on my arm, to attend every single party becau
10	worth something, because obviously that beautiful girl sees some sort of worth in him. If a man is a
11	 look. I soon found out the name of the beautiful girl in my math class. Her name was Brittany Story

With the exception of line 11, the beautiful girl exists as a symbol of status and is usually found on her male partner’s arm or by his side. This is reflected in the cluster with a beautiful girl which makes up 5 of the 11 occurrences of beautiful girl. There doesn’t appear to be evidence of her agency, let alone her personality or individuality. Instead, she is rather like a bespoke suit or pair of expensive cufflinks. When Rodgers asked “[w]hy does he deserve the love of a beautiful girl, and not me?” it is without asking how he would love someone back.

We also find that a girl occurs 37 times and the girl occurs 11 times. Interestingly, the girl predominantly appears because Rodger noted that she is with someone else. The next set of concordance lines are longer so you can see that more clearly. 

N	Concordance
1	    the man looked to be in his late 20's or early 30's, and the girl he was walking with looked like a supermodel. I assumed he w
2	 aside, trying to act cocky and arrogant to both the boy and the girl. My drunken state got the better of me, and I almost fell ov
3	rse towered over her. They were both wearing beach gear, and the girl was in her bikini, showing off to everyone her sensual, erec
4	cular young couple that stood out from the rest only because the girl looked absolutely perfect. She was tall, blonde, and sexy. S
5	I never admitted it to anyone. To be teased and ridiculed by the girl I had a crush on wounded me deeply. The world that I grew up
6	ed like an obnoxious punk; he was tall and wore baggy pants. The girl was a pretty blonde! They looked like they were in the throe
7	en more angry is that Spencer gave me a smug look when I saw the girl, even though she was ugly. He had the nerve to feel like he 
8       rginity when he was only thirteen! In addition, he said that the girl he lost his virginity to was a blonde white girl! I was so e
9	  end place his hand on the girl's ass, and when he did this the girl looked at him and smiled with delight. That guy was in heave
10	so shocked and outraged that I waited outside his room until the girl left, so I could get a glimpse of how she looked. To my reli
11	d of girl who was always meant to be my girlfriend. This was the girl that I was meant to go through college in Santa Barbara with

Rodger focused on appearances, especially perceived disparities in attractiveness between women and the men they were with. We also see evidence of adjectives like blonde and white. While it is important to read Rodger’s actions in context of his misogyny, it is also important to acknowledge the role of race. The girls that Rodger focused on are tall, pretty, blonde and white; brown only appears in the context of martial arts (brown belt, 2 occurrences) and black in the context of skin colour (7 occurrences, all describing boys/men), a black carpet (5 occurrences), clothing (2 occurrences) and Rodger’s own black hair (3 occurrences). Dark is largely used metaphorically, and the only woman described as having dark hair is his father’s girlfriend (“I saw a woman with dark hair and fair skin standing in the kitchen, and she introduced herself as Soumaya”). Brunette only appears once and is used to describe his sister’s boyfriend’s ex-girlfriend (“My sister even showed me a picture of one of his ex-girlfriends, a pretty brunette white girl”). Brunettes doesn’t appear at all. His stepmother, Soumaya, and his sister’s boyfriend are both people he resented, saw as an intrusion into his life, and who highlighted his lack of sexual experience compared to other members of his family.

It is also very clear from the data which women Rodger found attractive, that he conflated race and attractiveness, that the women he was most attracted to are also unambiguously white, and that he was deeply angered by ugly/black men having sex with beautiful/white women:

“How could an inferior, ugly black boy be able to get a white girl and not me? I am beautiful, and I am half white myself”

“If this is actually true, if this ugly black filth was able to have sex with a blonde white girl at the age of thirteen while I’ve had to suffer virginity all my life, then this just proves how ridiculous the female gender is. They would give themselves to this filthy scum, but they reject ME? The injustice!”

Girls shows similar patterns: beautiful girls (23 occurrences), because girls (6 occurrences), blonde girls (11 occurrences), from girls (6 occurrences), hot girls (8 occurrences), no girls (4 occurrences), of girls (19 occurrences), pretty girls (15 occurrences), the girls (36 occurrences) and young girls (4 occurrences). Clusters show that more than one adjective can be used: beautiful blonde girls appears six times. Again, it is very very clear which women Rodger found attractive, and it’s also clear that he placed enormous emphasis on physical attractiveness. One gets the sense that Rodger constantly judged and assessed women based on their appearance – he wanted attention from the “hot”, status-conferring girls, and there is little evidence in these sets of collocates of girls who do not conform to his ideas of beauty.

So let’s have a closer look at the girls. We find the following make up 15 occurrences of the 36: all the girls (3 occurrences), all of the girls (6 occurrences), most of the girls (1 occurrence), none of the girls (1 occurrence), some of the girls (1 occurrence), one of the girls (2 occurrences) and two of the girls (1 occurrence). As the following quotes show, these occurrences continue to demonstrate Rodger’s belief that girls are a mark of a man’s status, power and prestige.

“They then had the audacity to tell me that they lost their virginity long ago, bragging about all the girls they had slept with”

“He will become a popular kid who gets all the girls. Girls will love him. He will become one of my enemies”

“All of those popular boys must be punished for enjoying heavenly lives and having sex with all the girls while I had to suffer in lonely virginity”

As the following concordance lines demonstrate, Rodger discussed girls as a monolithic entity. They all dress alike, his friends pursue all of them, they all flock to the same boys – and, crucially, they all view him with disdain. This is highlighted in the case of none of the girls: Rodger complained that “[t]hey all started socializing right next to me, and none of the girls paid any attention to me”. Again, there is a strange lack of personality or individuality ascribed to these women.

1	in the faces of all the people who looked down on me, and all of the girls who thought of me as unworthy. I mused that once I beco
2	 and her sexy bare stomach showed as her shirt hung down. All of the girls were scantily clad. Rage boiled inside me as I watched 
3	e alpha male now, bitches? I thought to myself, regarding all of the girls who've looked down on me in the past. I quickly admir
4	aller than me. I had to suffer watching Julian sweet-talk all of the girls. He acted so confidently, and the way the pretty girl l
5	s confident and sure of myself as possible, thinking that all of the girls I passed were attracted to my appearance. They should b
6	re obnoxious jerks, and yet somehow it was these boys who all of the girls flocked to. This showed me that the world was a brutal

Something different happens when Rodger described one, two or some of the girls. In these cases, Rodger noted his sexual attraction to them, the things they do that sexually provoke him (importantly, this can be as innocuous as doing a handstand while messing around with your mates – if you are a “beautiful blonde girl”, then simply existing is a sexually provocative act for Rodger) and their interactions with other men. 

N	Concordance
1	owed them for a few minutes. They just laughed at me, and one of the girls kissed the boy on the lips. I'm assuming she was his 
2	ooked like they were having so much fun playing together. One of the girls did a handstand in the grass, and her sexy bare stomach
3	 so much loneliness and humiliation. I was introduced to some of the girls he had sex with in the past, and they were all pretty.
4	lock of pretty girls with them. One of them sat down with two of the girls, putting his leg up on another chair with a cocky smirk

Reading the concordance lines, there is a strikingly lack of attempts by Rodger to engage with them. I found just one: “One time, as I was walking across the huge bridge that connected the two campuses, I passed by a girl I thought was pretty and said “Hi” as we neared each other. She kept on walking and didn’t even have the grace to respond to me. How dare she! That foul bitch”. Instead, girls are remote, distant – a monolithic entity that constantly rejected and humiliated Rodger yet to which he remained sexually attracted to. To Rodger, the actions of one reflect on them all; the rejection from some girls is a rejection from all girls.

If girl and girls are constantly described in terms of their sexual attractiveness and callousness, with Rodger caught between rage, self-pity and arousal, then wom?n is where his hatred of women is really displayed. Here, the ? in wom?n is a single character wildcard that means that results for both woman and women are included. There are 86 occurrences of wom?n in all.

Unlike girl and girls, there are only a few references to appearance. There are 4 occurrences of beautiful wom?n, 1 occurrence of beautiful model wom?n and 1 occurrence of gorgeous wom?n…and that’s it. There are a couple of references to nationality: German wom?n (2 occurrences) and French wom?n (1 occurrence), and one to race: African American woman.

Interestingly, there are two occurrences of love women, but as the quotes show, this love comes with conditions:

“All I had ever wanted was to love women, but their behavior has only earned my hatred. I want to have sex with them, and make them feel good, but they would be disgusted at the prospect. They have no sexual attraction towards me. It is such an injustice, and I vehemently questioned why things had to be this way. Why do women behave like vicious, stupid, cruel animals who take delight in my suffering and starvation? Why do they have a perverted sexual attraction for the most brutish of men instead of gentlemen of intelligence?”

“All I ever wanted was to love women, and in turn to be loved by them back. Their behavior towards me has only earned my hatred, and rightfully so! I am the true victim in all of this. I am the good guy”

While Rodger claimed to want to “love women”, this is quickly turned into further justification for his sense of victimisation and his rage. It’s difficult to imagine being able to love someone you can describe as “vicious, stupid, cruel animals”. As seen in girl and girls, Rodger focused on the men he perceived all women as being attracted to – “the most brutish of men” – and clearly positioned himself as superior, again reflecting the hierarchies he constructed and his belief that those further up the hierarchy deserved sex.

Most of the collocates of wom?n are fairly low frequency with the exception of all women and of women. Low frequency collocates include strike against women (1 occurrence), war against women (2 occurrences), degenerate women (1 occurrence), naked women (1 occurrence) and punishing women (1 occurrence). A clear semantic preference for physical violence emerges with mention ofwar against, strike against and punishing, with a second semantic preference for sexual judgement. Women are described as wicked and degenerate and naked occurs in the context of a porn video by which Rodger is simultaneously aroused and repulsed (“human beings doing such weird and unspeakable things with each other revolted me”).

Concordance lines for all women are below. 

N	Concordance
1	ly abolish sex, women themselves would have to be abolished. All women must be quarantined like the plague they are, so that they 
2	 the popular young people who never accepted me, and against all women for rejecting me and starving me of love and sex. At this p
3	I will arm myself with deadly weapons and wage a war against all women and the men they are attracted to. And I will slaughter the
4	  rve. If I can't have it, I will destroy it. I will destroy all women because I can never have them. I will make them all suffer 
5	something to fantasize about as I burned with hatred towards all women for rejecting me throughout the years. This whole viewpoint
6	r boyfriend only increased my already boiling hatred towards all women. I could not leave my apartment without seeing at least a f
7	 who deprived me of love and sex. My hatred and rage towards all women festered inside me like a plague. Their very existence is t

As these concordance lines show, women are again conflated into a single entity, one that is responsible for provoking Rodger into such violent acts. He railed against “all women for rejecting me and starving me of love and sex” and threatened to “destroy all women because I can never have them” and “wage a war against all women and the men they are attracted to”. Of the seven concordance lines above, three reinstate his “hatred” or “hatred and rage” directed at all women.

However, Rodger firmly believed that women had brought it on themselves and were responsible for their own destruction. There are 11 occurrences of of women

1	ous men. I have observed this all my life. The most beautiful of women choose to mate with the most brutal of men, instead of magn
2	rience it all alone, while other men get to enjoy the company of women. I had nothing left to live for but revenge. Women must be 
3	y teenage years were completely denied to me by the cruelness of women. The only way I could make up for it was if I could have an
4	 I was ready and capable of fighting back against the cruelty of women. Back when I was a weak and timid boy at Taft High School, 
5	ows just how bleak and cruel the world is due of the evilness of women. I tried to show it to my parents, to give them some sort d
6	 the best. If a man grows up without knowing of the existence of women, there will be no desire for sex. Sexuality will completely
7	  ng with all of the injustices I've had to face at the hands of women and society. I came up with a name for this after I saw all
8	r, condemned to suffer rejection and humiliation at the hands of women because they don't fancy me, because their sexual attract
9	  he rejection and mistreatment I've experienced at the hands of women, I knew that becoming wealthy was the only way I could beco
10	what women are attracted to, and many of them share my hatred of women, though unlike me they would be too cowardly to act on it. 
11	  irls hate me so much?" in which I ask the entire population of women the question I've wanted to ask them for so many years. W

Women are positioned as cruel and evil, but also powerful; Rodger railed against the injustices (1 occurrence), rejection (2 occurrences), humiliation (1 occurrence) and mistreatment (1 occurrence) he felt he experienced at the hands of women.

So what were girls and women to Elliot Rodger? The evidence from his manifesto seems to indicate that Rodger was deeply conflicted about them. They were simultaneously: beautiful, hot bestowers of status on their male companions and the yardstick by which a man could measure his worth; fickle, callous creatures who snubbed him; cruel, evil and deliberately withholding the love and sex which Rodger felt was his right; wholly vicious and deserving of hatred and destruction. In Rodger’s manifesto, women are not individuals, but are completely united in their rejection of him.

There’s obviously a lot more in the paper I’m developing for publication, but I hope that this post offers a an insight into how looking at just four terms can be very revealing.

Further reading:
Elliot Rodgers
What a close read of the Isla Vista shooter’s horrific manifesto, “My Twisted World,” says about his values—and ours
“Gay or Asian?” Race, Masculinity, and the UCSB Shooting
On Continuing to Live In the Same World that Made Elliot Rodger (and Many Like Him)

Rape culture
A Gentleman’s Guide to Rape Culture
Fat Girl PhD: The things we tell our girls
Girl On The Net: On whether you have a right to sex
Slut-shamed to death for saying yes to sex, murdered for saying no

Misogyny
Storify: Yes, All Men
Elliot Rodger’s California shooting spree: further proof that misogyny kills
Let’s call the Isla Vista killings what they were: misogynist extremism
A Look Inside the ‘Men’s Rights’ Movement That Helped Fuel California Alleged Killer Elliot Rodger
Elliot Rodger was a misogynist – but is that all he was?
Elliot Rodger’s fatal menace: How toxic male entitlement devalues women’s and men’s lives
Lessons From a Day Spent With the UCSB Shooter’s Awful Friends
‘PUAhate’ and ‘ForeverAlone': inside Elliot Rodger’s online life
Your Princess Is in Another Castle: Misogyny, Entitlement, and Nerds
On the Geek Guys’ Elliot Rodger Think Pieces
#YesAllWomen: how Twitter reacted to the shootings in California
Why It’s So Hard for Men to See Misogyny: Men were surprised by #YesAllWomen because men don’t see what women experience

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Representation of the British Suffrage Movement

  By Kat • 7 May, 2014

Representation of the British Suffrage MovementYou have no idea how long I’ve been sitting on this, but last week I sent off the manuscript so I’m pretty confident it’s going to happen!

Representation of the British Suffrage Movement will be published by Bloomsbury in early 2015 as part of the Corpus and Discourse series. It goes without saying that I’m very pleased to be bringing suffragists, suffragettes, direct action, Deleuze and Guattari, issues of newsworthiness, and arson to the world in time for the centenary of the Representation of the People Act 1918.

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Conference bingo v2

  By Kat • 1 May, 2014

Some nine months ago Heather Froehlich and I came up with an in-joke by the name of conference bingo. The original was put together in about 15 minutes in Word to the accompaniment of much laughter and the response was greater than either of us could have anticipated.

I strongly suspect that Conference Bingo is the mostly widely read thing that I’ve ever produced and it is a source of eternal regret that it isn’t REFable.

You gleefully shared your own items for the bingo card, whether it was terrible food, acts of passive-aggression, poor formatting or ill-judged displays of academic egotism. The card I had grew beyond all reason and we began thinking of how to make conference bingo bigger, better and more reflective of academic conferences.

Appropriately enough, this was coded during a conference coffee break by Andrew Hardie, and so it is our great pleasure to announce:

The Conference Bingo Card Generator

Also, I am currently in a talk where the presenter is talking about collocations, yoghurt and death.