Module 11

In Marilyn Frye's essay on oppression, she makes the point that "people can and do fail to see the oppression of women [and other groups] because they fail to see [...] the various elements of the situation as systematically related in larger schemes" (emphasis added). This is an important point because I think we tend to take a microscopic view of the metaphorical "birdcage," considering its components, or wires, as separate and unrelated. This perspective can trivialize the obstacles and struggles faced by groups who are oppressed, making it easier to dismiss their failures as a result of individual shortcomings, instead of realizing the interlocking aspect of these barriers, "no one of which would be the least hindrance [on its own], but which, by their relations to each other" prevent, limit, or otherwise constrain the progress, success or equality the members of these groups can attain.

Frye also discusses the double-binds frequently encountered by oppressed people "in which options are reduced to very few and all of them expose one to [a degree of] penalty, censure, or deprivation." She cites the 'slut/whore' vs. 'prude/chaste' double-bind experienced by women in the United States, explaining the "damned if you do, damned if you don't" predicament women face in regard to their sexual activity (or inactivity). Furthermore, she notes that with regard to rape,

If a woman has been heterosexually active, she is subject to the presumption that she liked it (since her activity is presumed to show that she likes sex), and if she has not, she is subject to [the same presumption] since she is supposedly "repressed and frustrated." [...] Both heterosexual activity and nonactivity [sic] are likely to be taken as proof that [one] wanted to be raped [or liked it], and hence, weren't really raped at all.

But this issue of 'unrapeability' does not just apply to women. In our culture, black men are also made unrapeable, arguably more so than women. They are consistently hypersexualized in society's representations of them, and so of course, would never turn down the opportunity for sex (although one could argue, too, that white men are also generally made 'unrapeable,' except maybe in the context of homosexual activity). Andrea Plaid remarks that sensitive nature of the subject of "Black male sexual violence" may be due in part to people's willingness (or lack thereof) to acknowledge the issue:

It seems that the only violation folks, both inside and outside some Black communities, want to give an ear to from and about Black men is how they are "racially violated," how racism denies them their humanity, which is closely tied to their sense of "rightful" manhood [...] and more negatively, their male privileges, like feeling entitled to participated in this society's sexism and misogyny.

It's clearly an intricate and nuanced issue, and definitely one that deserves a good deal of thought and consideration. Two contributors at Racialicious provide more in-depth analyses here, and here.