Posts Tagged ‘feminism’

Lasting Change

Posted: 17/05/2018 by zandtao in Media, Struggle
Tags: ,

My niece posted a Zerlina Maxwell clip on her facebook page. In this clip Zerlina berates the rape culture which is prevalent in movies. However her examples were primarily 80s and 90s. In my view although things might appear to be better now in the movies, I wonder how much they are. Here is a view of the “adorkable misogyny” in The Big Bang Theory which suggests there is much to change.

There is no doubt that in my lifetime images of women in media have improved. I grew up on a diet of Carry On films and Benny Hill shows in which the white patriarchy’s portrayal of women was usually just as sex objects in which sexual titilation was turned into humour. Such humour would not now be accepted in mainstream, I believe – I don’t watch it. With the #metoo movement such a rape culture has been driven underground but I question whether it has gone. To answer that I wish to draw a parallel with race.

When I grew up overt racism was acceptable, racist language was commonplace and was used in good homes as well as bad. Back in the 70s the politically-correct movement started where it was recognised that the use of such language publicly should be stopped, and over time in the mainstream it was; I question whether it stopped in homes. However when this PC-movement for correcting language started it was recognised that there should be an educational movement attached to help people become aware of the deeper sources of racism. For people like myself to see Trevor Phillips be part of the Blair government (I wasn’t in the UK then) would have been a real sign of progress. However Trevor in a recent documentary, “Has political correctness gone mad”, questioned what has happened to PC (discussed here. I have my doubts about Trevor especially with his criticism of Muslims, but it all points to an improved position for black people.

Until Brexit in the UK and then Trump in the US. I would argue that the basis of both movements is racism, both personal and institutional. In other words the movement that started back in the 70s and 80s had not really helped white people not to be racist, but had just pushed that racism underground until it became publicly acceptable to be racist again. It is possible that the hate crimes we are now seeing are as “bad” as the hate I grew up with.

And the parallel I draw with the race issue is this. Public pressure could force sexism and rape culture underground but it could take little for that culture to go back to the surface again.

Currently race is used as a scapegoat in terms of their “taking our jobs”. That issue was addressed by the education of anti-racists but was not addressed by the PC-movement. The issue with jobs is that there are not sufficient jobs because the 1% are accumulating all the money rather than circulating it back into the economy with necessary jobs. Without examining this source of racism in the politics of the 1%-system there can be no genuine change. To me this has been evidenced by the re-emergence of a level of public racism that existed at the time I grew up.

I fear the current direction of the feminist movement, and I draw a parallel with terminology used by Bell Hooks – revolutionary feminism and reformist feminism. Reformist feminism recognises the right for women to have access to the same rights as men – perfectly legitimate, and then promotes an agenda of competing for jobs etc. – competing for the limited cake. But Bell then spoke of revolutionary feminism in which there was a fundamental change in the white patriarchal system. This is why her book is called “Feminism is for everybody” – without a fundamental systemic change – revolutionary feminism, #MeToo and Zerlina Maxwell will just be the contemporary fashion.

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On my Russell Brand binge I am listening to Anne Phillips – Under the Skin, but I’m afraid it didn’t get me. Because she is an academic her observations were interesting, but it just came across as that. I was left asking “how will it change?”

Where was the challenge? She was safe, safe again – that’s how I described “sausages” – Adam Harris.

There was a section in which she described different classes of women as suffering more under capitalism – low paid workers suffering; she did not say black women suffering. What different classes? The different classes the 1% want academics to describe so that the better-paid wage-slaves don’t identify with the low-paid wage-slaves – dividing the class. I think she even used the word elite to describe some of these better-paid women – again a nice obfuscation so that elite and 1% are not perceived as the same. It reminded me of the sentence in Glen Ford’s article “Similarly afro-pessimism only surfaced after enough black faces got comfy spots in the academy” – discussed here.

Anne makes some nice academic points through her powers of observation, and from her being well read. It is worth listening for that alone, but she has not picked up me as a follower – not that that matters. When I look at wiki she has done much in promoting gender studies, undoubtedly this is beneficial. Bell, is what she is doing revolutionary? I don’t know but it didn’t feel like it.

The talk just screamed liberalism, pleasant, considered, sympathetic liberalism. Or as bell would say, it screamed reformist feminism to me; I don’t know what bell thinks about her. And here is a common liberal position that completely negates any possible real understanding, she said there was no true essence. This is the sort of academic position that in my mind is ludicrous but in academic terms is not consistent. How can she ignore all the empirical testimony that there is a true essence? How can she say so many people are basically lying? For me she joins this crowd – science-based medicine; PAI – the paradigm of academic ignorance.

I am not saying Anne should follow me in the class struggle, but I am asking her to consider where she stands in bell hooks’ analysis – I am absolutely certain she knows the name and that she knows revolutionary feminism. I have looked a little at bell hooks here.

At the same time as I was listening to Anne Phillips, this appeared from Films for Action. Throughout this blogpost, and my blog in general, I use 1%-system, I could use bell’s terminology “imperialist white-supremacist capitalist patriarchy”.

Love is the most important thing, as a human being I have the right to argue in favour of love even if it has gender implications. Love is more important than money, it is more important than social status, the lack of priority for love in a capitalist society, in which economics is the direction, the accumulation by the 1% the priority, and the enslavement of all others to these objectives the methodology, needs to be changed. Liberalism demands a fairer share of the cake for all without asking for a bigger cake; this has inherent conflict and complies with capitalist ethos. Sadly Marxism is an economic analysis, it is an academic analysis that prioritises class but does not discuss love. Love is a priority over class yet at the same time there ought to be no conflict because love and class working together just means compassion.

Love is lacking in our relationships because the social direction is profit. In terms of relationships love is seen by the economics of society more as the consumer unit that follows from love becoming institutionalised as the “family”. But love needs to be the first priority. This becomes important when we consider children and career. Love and home is not prioritised in capitalism. When listening to Anne Phillips this priority became a concern when it came to discussions of family and career. She was concerned with career inequalities – totally valid, but appeared to tailor-make the family to facilitate this career. Love at home needs to be the priority for society, men and women, rather than an examination of the burden of child-rearing and division of labour. Historically the division of labour is important because women have been exploited; if women did work, historically they were expected to be mothers and run the home as well. But to view the running of the home as a potential obstacle to career is a different exploitation, it is exploitation by the 1%-system (capitalism). Change the emphasis in society. Work is there for the benefit of the species as exemplified by prioritising the home for love within the family, the love between the woman and man, and between children and parents.

I make a specific point concerning the maternal bond, a bond that many women speak of but not something I can understand more than by observation. Sadly in discussing this I am making similar arguments to the right wing, and whilst where they take it is not where I go it concerns me that I am saying similar. Anne describes a specific woman-time, pregnancy, childbirth and breast-feeding. But following this there seemed to be a cut-off point in which parenting became child-rearing and therefore equal division of labour. It seems to me that the maternal love that is built up during pregnancy, child-birth and breast-feeding needs to be considered for the sake of the children. That love will not go away if the mother starts work but somehow that love is a priority for the children.

53% of white women voted for Trump, a sexist exploiter of women. Why? Is it because they are sheep who follow their men? NO. Is it because they want their pussies tickled by famous exploiting men? NO.

Is it because they see their homes threatened with the changing of society? Is it that they see the traditional role of women as mothers as the home-creator threatened by reformist liberals who demand intellectual ideals before what these traditional women see as human compassion? More so, I think, but of course I don’t know. I am prejudiced against people who put ideals first, they are a human disaster, but that makes me a radical compassionate socialist and not a chauvinist. The intellect is a major threat to compassion, and love must be first; sadly at the moment it is a distant second.

As a human being I have a right to call for love and compassion to be first before profits and 1%-accumulation. If such a priority were accepted by society, I would have no right in discussing how women deal with the priority as it affects them. Unfortunately because of the 1%-system there is a limbo in which I am asking society including women to prioritise love and compassion. For me that is putting class first. I have not read where bell puts love and compassion, but her revolutionary feminism removes the 1%-system that perpetuates 1%-accumulation. With patriarchy there cannot be love.

Russell has clearly stated that he was caught out-of-his-depth on occasions in discussions in the past, and that he went back to academia so that he would not get caught out. In academia you get the opportunity to read quality writers and you can read academics, I draw a distinction in principle but not who in practice. The quality writers, often referred to because they are originators, educate because their creativity has connected with consciousness, presence, the muse or whatever. But in academic circles there are well-read people who throw references at you to obfuscate intentionally – it is a tactic of arrogance; throwing references is academic method. Ignore this tactic, ask them to explain in lay language; if they can’t it shows the flaw in their position – they don’t understand. If they can, maybe the reference is worthwhile, but don’t be defeated by academic BULLSHIT. I started this binge with people who were beyond academia – even though Rupert Sheldrake is in academia; maybe Russell had moved on by then.

He fawns at the word professor, I just hear system-player – although I am sure not in all cases. And to be fair everyone has to earn.

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Unwrapping Privilege

Posted: 25/09/2016 by zandtao in Education, Freedom, Struggle

I saw these recent articles on “white privilege” – here and here, and it has been nagging me especially in view of my recent concerns about Brad. I have been trying to put this privilege in context to see how I respond to the articles.

What is privilege in general? It is a form of entitlement that the system offers:-

“a special right or advantage that a particular person or group of people has” [Oxford dictionary].

Somehow different people have privileges – special rights or advantages, but what is somehow? It is custom and practice, in other words it just happens.

But the dictionary gave another usage:-

“the rights and advantages that rich and powerful people in a society have
As a member of the nobility, his life had been one of wealth and privilege” [Oxford dictionary].

If we begin the analysis of custom and practise here we begin to see the importance of the word “privilege”. The entitlement for the rich and powerful (1%) – privilege – includes a legal system that works better for the rich, protection for business against the interests of the people/ Amongst many failings – why are taxpayers paying all the money for protection against copyright theft? How much money do individuals have to pay for security systems to protect their own small businesses – to protect their homes? And what is the police hierarchical priority – protect big business or burglary from our homes? This is all part of the custom and practice that comes under the umbrella “privilege”. Basically the custom and practise of privilege is “defined” by our political system – the 1%-system.

This places consideration of privilege in a proper context, when we consider privilege we are seeing entitlement based on what the 1% wants.

Historically the 1% were known as the bourgeoisie, and it was generally accepted that we lived in a class system. A fundamental Marxist analysis discussed an intentionally divided proletariat, this division is more commonly recognised in the context of “divide-and-rule” colonialism – not dissociated with the Marxist analysis! It is also known within such analyses that racial divisions are fostered by such a system. White privilege does not just “happen” it is a consequence of the political system we live in.

For many such an analytical approach (Marxist) is an emotive stumbling block, it was certainly not the direction of the article. Basically the article asked us as “white people” to accept that we are privileged, and then we could understand the anger of campaigns such as “Black Lives Matter”. If we are aware of the overarching 1%-system then as privileged groups we should start to consider our own behaviour. As a white male I have been privileged in two ways – being white, being male. Luckily enough my youthful immaturity allowed me to gain the qualifications of a miseducation, and I also became privileged because of this. Where was my country of origin? England, part of NATO. NATO is the world’s dominant military organisation, effectively the military of the West. So I have a privilege by being British.

Because life can contain suffering individually we have bad experiences, we become biased seeing the suffering and not the privilege. If you don’t question privileges it is hard to see the benefits of these systemic entitlements because we also suffer because that is part of life. Seeing the distinction is important.

The real sense of this blogpost is unwrapping privilege because privilege is entitlement that comes from the conditioning of the 1%-system. To be free is to be aware, and if we do not know whether what happens to us is systemic privilege or merited rewards then we cannot understand our conditioning. Removing conditioning has been discussed here and here.

I first questioned privilege when I hit bottom. I had been given privilege by being relatively successful academically. This miseducation had given me qualifications that have been beneficial, but it never taught me about genuine intelligence. I was arrogant with the entitlement, and hitting bottom helped remove some of that arrogance. Following hitting bottom there was emergence of genuine intelligence (limited), and when I participated in the Arts Centre I met people with the intelligence of creativity, people in many cases who put creativity first. This taught me about the privilege of academia, and the need to focus on creativity and intelligence.

My understanding of the entitlement that came from privilege was still very limited despite this. Soon after I began to question over race – white privilege, as I began teaching in a mixed race school. I was taught a great deal by that situation especially with the help of black friends who taught me to overcome my conditioning.

Much later on at 42 I began to travel for work, and living in different countries showed me some disadvantages as being an expat – I term this the suffering of life. Whilst there are also privileges for being an expat, experiencing disadvantages helps with an understanding of privilege. In Thailand, where I now live, there are many expats and there is a great deal of racism amongst the white people towards the Thais. In my view this is based on privilege. As English white people these expats have always been privileged in their own system, coming to Thailand some of those privileges have been removed and I feel this is the source of their reaction; it does not help that racism amongst many Thais also exists.

Male privilege is something I have recognised but has been the hardest for me to deal with. The big dilemma of course is in personal relationships because turning principle into practise every minute of the day is difficult; it is hard to remain detached. At the same time male privilege has another issue attached to it on a personal level, the male sexual drive is extremely dominating especially when younger. However much one wants to see a woman as an individual, those sexual needs can change your perception of a woman into a sexual object at times especially during the sexual act. With a man’s personal needs being so different to those of a woman this personal interaction creates much conflict which is hard to rationalise. I was never able to work these out to mutual satisfaction and I live alone. Such conflict can lead to violence, and whilst I can understand where the violence can come from it is never acceptable to use violence. This is also an issue of privilege. Men are conditioned to expect control, and in the home situation they can lose that control – “An Englishman’s home is his castle”. Because their privilege has been removed they respond with violence – not an acceptable response. These issues of privilege are nurtured by upbringing in which young men are taught to behave in a certain way as are young women, but when that cultural upbringing breaks down conflict within marriage becomes more prevalent.

I see this as a particular problem in the West where the culture (upbringing and miseducation) has broken down many of the traditions that produce stability in marriage. However in the West many of those traditions were also oppressive to women, and were quite rightly broken down. Unfortunately in this time of cultural change what has replaced these traditions is not working, thus explaining why so many marriages are breaking down in the West. There is further damage caused by increasing pressure on the home by the requirement for both to work, and consequently children are suffering – becoming more ill-disciplined.

I don’t have any disagreement with social issues of feminism although I do understand why many men do. There is an unwritten trade-off. Many men go out to work to provide for their families. In many of the home situations much of the responsibility is in the control of the women, and whilst for much of the time men are satisfied with this there is resentment towards the loss of control. Men cannot control their bosses in the hierarchy of work but this loss of control at home often leads to resentment in work towards women bosses producing stereotype comments such as “she slept her way to the top” (same applies to stereotyped views of black people higher on the ladder – affirmative action). Again this is an issue of privilege as previously men have had privilege in work, and since the rise of feminism in the 60s this has slowly begun to change – and will rightly change more because as yet there is not equality in the workplace. And why is there not this equality – the patriarchy aspect of the 1%-system, how many of the 1% are women? And will the Bilderbergers ever allow such equality?

Privilege and entitlement become egotistical issues for those on the Path. On a personal level many people on the Path are respected for their wisdom and Nature provides many merited rewards, but the system offers no such respect or reward. Do people on the Path seek social position or financial reward? Beyond sufficiency to survive this is rarely a motivation, and such motivations are frequently disrespected seen as “straying from the Path” by those who recognise the Path. There is a great deal of difficulty surrounding privilege and the Path. Those accepting the Path see the Path as part of Nature, and the greater the adherence to the Path is seen as concomitant with what Nature wants. In other words, such people are leaders in Nature or Natural leaders. But the customs and practices of society often marginalise such people who survive based on the respect of those who seek understanding of the Path from these people. Far from the majority respecting them oft-times these people are derided – by those who do not recognise the Path – for their lack of acceptance of materialist customs and practices; people on the Path usually lose this acceptance because they have moved beyond the conditioning that lauds these practices. Occasionally the Path crosses privilege, for example Eckhart Tolle gains that privilege through the efforts of the system represented by Oprah – without having to compromise his spiritual duty. But such examples are few and far between.

When a white person questions themselves concerning privilege this is a step in the right direction, but such questioning is not systemically encouraged. Privilege is an integral part of the rewards of the 1%-system and as such questioning privilege would lead to questioning of the system itself. And for those who do question a search for social justice is a usual response. And where does that conflict lead?

Unwrapping entitlement from privilege is part of the process of removal of conditioning. Unless the rewards we receive in life are merited we cannot know that we are doing what Nature intended, we cannot know that we are following the Path. Buddhist understanding that life can contain suffering – the 4 Noble Truths – is important to give context to our understanding of entitlement. We all suffer to some extent, and how we handle that suffering is the Path to Understanding that is the wisdom of the 4NT. Not to recognise the entitlement that comes from privilege also leads to suffering because there are rewards for not following the Path – the carrot leading us in the wrong direction. This is all part of conditioning, and awareness comes from removing conditioning and in doing so we are free to be who we are – to live compassionately.

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The end of Brad?

Posted: 28/08/2016 by zandtao in Big Fashion, Struggle
Tags: , ,

In the last blog I discussed Brad’s blog on cultural appropriation.
I do not like misuse and misapplication of such terminology “cultural
appropriation” because it muddies already difficult waters – encouraging anger
from the wrongfully-accused. It is my view (here I disagree with Brad) that
cultural appropriation is a serious problem. Many years ago I was helped by
various black people to overcome the racism I grew up with in a white
middle-class community. Part of that racism included making erroneous
judgements about black culture that I had received from my family and community – this would be fitted into what is called cultural appropriation. With what I later learnt from black people such appropriation was a serious problem to them. [I should note here that my learning initially occurred in the late 70s, and my conclusions might not be appropriate now as race relations have changed. Having said that there is a new report by the EHRC (new CRE) which reads to me that little has changed.]

I am now prepared to make statements concerning black people or culture
although I avoid doing so. And the reason I am prepared to make such statements is that I would make sure that I know that black people would be prepared to make the same statements – some if not all. I would therefore not be making judgements in “white” isolation but repeating views of black people. I would use the term cultural description rather than cultural appropriation as terminology for my approach as I would be describing my approach and not asking black people to behave the way I tell them.

Here is an old chestnut that I am still prepared to comment on. I hate the use
of the words “nigga, nigger, niggaz” by black people. I understand that the
development of the use of such words by the black people concerned was an
appropriation of the form “we own the use of the word and it is only to be used
by black people”. I know there are many black people who oppose the use of such words by black people – perhaps the most outspoken being Oprah, and because some black people are critical I feel I have the right to voice such criticism. BUT this is not appropriation, it is a description of my feelings, I am not telling any black person what words they should use to describe themselves. I would be critical of any white person who used those words, and would hope I would never use such words inappropriately.

This use of the word “nigga” by black people falls into a wider category of inappropriate usage that is worth considering. The global 1% system encourages self-deprecation within groups as a means of divide-and-rule repression. Perhaps the most obvious example is the “Beyonce” approach – and I do not choose Beyonce because she is black but because she is a woman. In this argument I use Bell Hooks for support as she discussed it here – examined in my blog here. Beyonce is a beautiful black woman who takes advantage of her beauty in her career and to increase her own wealth – she is a talented singer as well! Her image, and the consequential implication that chauvinist society could make of what a successful woman could look like, adds to the pressures BigFashion exploits. When I examined the issue of woman and her body, I became aware of how much a woman’s body is exploited by BigFashion, and how there are serious consequences of such exploitation such as the death of Karen Carpenter (anorexia), and the image problems that Jane Fonda discusses including bolemia. Such image issues are a consequence of a chauvinist society and in the view of Bell Hooks and others Beyonce contributes to this. [For balance I should note that in the (black women’s) panel where this wasdiscussed Bell Hooks was in the minority.] It helps the 1% system for black people to use language such as “nigga”, language that appears deprecating to some white people and despite the black ownership described above enables some white people to misuse the term, and for these reasons I am against such usage. But if black people choose to do so I accept it however much I dislike it.

Bearing in mind this background on cultural appropriations (please note I do not consider Brad’s description of Buddhism as cultural appropriation as discussed in the last blog), I have to point out that I missed this on the first time of reading “It’s a clever way of justifying racism in the guise of being anti-racist”; this omission was an important error. When it comes to racism in white cultures such as the US or Europe, in my view the response by black people to the racism of these cultures of itself ought not to be called racism. There is the maxim “Prejudice + Power = Racism” that needs to be understood in this context. In response to the historical racist treatment that prevails in white societies there has developed responses such as the use of the term “honkie” [again I have to note that my understanding of these issues dates from the 70s and 80s as I have not lived in white society since 1992]. Whilst on an individual level the experience of such personal prejudice is both uncomfortable and sometimes violent, it has to be understood that, within the context of the power of the racism of white society, negative personal responses by black people are those of prejudice (a prejudiced reaction) however distasteful they might be. In the context of the facebook quote (in this Brad blog) “No please white American dude ….”, if this is written by a black person please examine what I have written in the last blog on cultural appropriation. But even if that is disagreed with, I suggest to Brad that the facebook quote only contains prejudice and not racism.

The effect of 1%-power that underlies our society is something I have repeatedly discussed – see Occupy view – when examining Brad’s work. In terms of race issues that power becomes the racism of white people, to give parity (implied in this quote “It’s a clever way ….”) on a systemic level shows a limitation of understanding – a Guardian view. As for this:- “(Cultural appropriation) says that cultures and races should never mix — that “white people” should only like “white people” stuff, that “black people” should only like “black people” stuff, etc. “Some time in the 80s I watched a TV special made by the Ku Klux Klan. Their claim was that they didn’t think “white people” were necessarily superior, just that the races should not mix. The idea of “cultural appropriation” says pretty much the same thing”. In my younger days, Brad, I would have described this as racist. It makes me angry enough to question whether monks should stay in cloisters, at least there they then have an excuse for what can only be described as “ignorance”. It is time, Brad, to make the effort to learn from black people why cultural appropriation (in its proper context) is an issue, and study why anti-racists use (used to use?) “Prejudice + Power = Racism”.

This racist comment creates a division for me – I always knew there was something there but had tried to avoid it; if the facebook quote was from a black person, I would suggest that s/he also recognised racism in Brad but in my view applied that awareness in the wrong place. Previously I have tried not to be contentious with Brad because I think his approach is so important for monks in general. But monks need to listen to lay people over issues that their own cloistered lifestyle and beneficent awareness makes it difficult to understand. Marx talks of the alienation that comes from wage-slavery, and the awareness that follows from that alienation. You have to feel the powerlessness of wage-slavery to deeply understand what sort of system we live in. I have avoided being definitive about accepting the Occupy view because such definitiveness is divisive but racist comments are far more divisive and racist comments cannot be tolerated. If Brad’s liberal or Guardian view is unable to transcend to an understanding of the power of the 1% and the pervasive influence of that power in all areas of society, if Brad is unable to listen to those who have made this political transcendence, I have to question whether he truly has the right to be a monk out of cloisters. I don’t know where I stand on him – his books – at the moment. A great disappointment.

Brad, there is an obvious indicator. How can it possibly be acceptable to use the KKK in support of an argument when discussing race? Isn’t thinking the same as the KKK a wake-up call? What mistake in your thinking enables you to agree with them? An emotional block?

Maybe I can learn from his Buddhism and ignore his ignorance. Previously I thought Brad would be the last person I would say that of. Maybe monks can never make that political transcendence because of their lifestyle and awareness, maybe they belong in cloisters leaving lay people forced to earn a living to apply the theoretical understanding of Buddhism to daily life. In cloisters it appears to me that monks do not experience the reality of daily life (I would include here monks such as Brad who live in the wider community). Through meditation their minds become sharp, and with that sharpness they apply this to analysis of their meditation. They apply this same sharpness to daily life but their experience of daily life is not the same as that of most people. Most people work within a hierarchy of business or institution in which compromise is the byword. Policies based on profit established at the top (influenced by the 1%) become everyday realities that people are forced to adhere to. Consider people who meet monks. They are not there to demand compliance with policy, they go to learn about Buddhism and hopefully apply zazen. These people live with the realities of wage-slavery and can readily understand the power of the 1%, but in meeting monks they are seeking understanding in a completely different reality.

How does a monk then judge the Occupy view? I used the term political transcendence above (discussed in a later blog). I am specifically describing the jump in understanding between those with the Guardian or liberal view, in which there is hope that good action can bring about meaningful social change, and the Occupy view in which much more radical means are described in order to bring about change. The difference is a question of intention, the Guardian view thinks that things are going wrong but good action can make it go right, the Occupy view recognises that the system is there by intention and has to be radically altered. Why would a monk want to be associated with those who seek a violent overthrow? And yet those people would have an Occupy view. When a monk meets the good side of people it is so hard to see the reality of what they are forced to do in their daily lives because of compromise. From the times we are born we are taught to live with compromise within ourselves. We become at ease with compromising, and when we meet people such as monks who seek right action from us we genuinely see ourselves as trying to be good and naturally convey this to a monk. How can monks see the truth about us when we don’t see the truth in ourselves? I seek people who have made a dual transcendence, the spiritual transcendence of those who have moved from the sankara-khanda, analytical intellectual minds, to insight, and the political transcendence in which liberal reactions to injustice transform to the Occupy acceptance of neo-liberal oppression. Perhaps that is too much to ask as people usually go one way or the other, spiritual or political.

Brad has just written another blog purely on zazen. Previously I would have read this without any doubt but if after years of zazen he can still have such a wrong view on race I have no confidence. The end of Brad for me????????????? And I’ve just bought his books, and planned to study “jerk” and Shobogenzo in parallel!!

Books:- Treatise, Wai Zandtao Scifi, Matriellez Education.

Blogs:- Ginsukapaapdee, Matriellez.

Summative Yinyang

Posted: 01/07/2016 by zandtao in Big Fashion, ONE planet, Struggle

I have reached a stage that I could call a summative position that I am happy with. As I was studying this for my own benefit to overcome conditioning I am satisfied with this for the moment, although there is far more I could learn.

The reason I reached the summative position was consideration of yinyang. I start from the position that yinyang has truth in it, and the reason for this is beyond scientific dispute for me; acupuncture heals me. Acupuncture is the medicinal system based on many centuries of experience that originally used the energy of the chi and yinyang balance to arrive at methods of healing.

This yinyang is natural, describes differences in nature and describes opposites that attract. Much like magnetism has opposites that attract (the north-south of the magnet), yinyang has opposites that attract. These opposites are often described as feminine (yin) and masculine (yang) but that has to be examined. What is yin is not a woman, and what is yang is not a man even though characteristics might be described as yin (feminine) and yang (masculine). A brief search on “feminism and yinyang” led to some feminists who tend to support this analysis.

What this means is that there are intrinsic natural characteristics based on yinyang, that characteristics of people are not naturally the same. What this also says to me is that what Dr Fani describes has weaknesses – see quote here. She says the only difference is the chromosome, and the rest of gender is conditioning. I think this position is weak. I have already mentioned instincts in the same blog, and now could add that natural characteristics of yinyang are also being ignored by her position.

I stress again I do not mean that yin is women and yang is men.

What I contend is that there is a natural difference between men and women – more than instinctual. This difference is not based on gender conditioning but is based in nature. This is a standard description of the nature vs nurture argument. Apart from using yinyang to support it, this contention is the usual that is unsolvable because nature and nurture in practice combine together and it is not practical to separate them for analysis.

As with instinct gender conditioning by the patriarchy also screws up the nature component. By the time the nurture conditioning of culture has finished we have the gender conditioning that feminists quite rightly fight.

I next consider in this summative position how women fight for their rights, and I want to use Bell Hooks description of reformism vs revolutionary feminism to each this position. Back in my political days some feminists argued that if women got into power their natural compassion would mean that society would change for the better. In the mid-80s there was an obvious British example that flawed this argument – Maggie a horrendous person. I had to accept then that this evil woman could well be a product of patriarchal conditioning. Since then more women have achieved positions of prominence including the next world leader – Hillary. Whilst their conditioning is still patriarchal and gender-conditioned and whilst women still have to be more 1%-conditioned to be successful I do not see any evidence that women bring with them natural characteristics that will lead to a better society. Women ascending to power is not a means of social change, although perhaps a matriarchy might be a better society. Back in the 70s and 80s I heard black people similarly arguing that if they were in a position society would be better. Whilst the argument of racist patriarchy prevailing applies to race as does the gender-conditioning of the 1% patriarchy, there is no evidence that black people in power are any more compassionate than white. In neo-colonial Africa black puppets exploit their own people as much as their previous white owners had done. Even more?

Having said this a woman deserves equal pay for equal work etc – as do black people. The basis of these socially-equal human rights ought not to be in question but of course they are because the 1% will use any method to exploit. There is a need for change. For me there is no doubt that this change needs to be revolutionary – in my case struggling to get rid of the 1%. But women who wish to reform this system deserve support in terms of justice. In my view the rights that reformist women have fought for have led to more equality but these changes have not impacted on the 1%-system. Personally I would support such justice-based changes as we should all have equal rights, but this will only be gained by a few as the 1%-system has within it the capacity for token strategic concessions. Without these women fighting these concessions would not have been won but in all areas of political change token concessions is a recognised containment strategy – concede to take out the leaders. Equal rights in terms of gender race or class will only be changed through revolutionary means – hopefully not violent.

As a final personal note I must recognise weaknesses I had concerning feminism, I never understood enough the issue of imprisonment by image that is a significant part of female conditioning. My understanding of feminism had been dominated by the oppression that was fought at the outset in the 60s, this oppression by violence and “kitchen enslavement” was all that I saw. Then I saw feminism appropriated by the reformists, and through personal experience clashed with women who were reforming and seeking greater personal success within the conditioned world. Their lack of revolutionary direction allowed me to be too critical of female careerists when I came into conflict with them – especially those who used feminism as a vehicle. This conflict would be the standard careerism vs education in which my demands for education would be seen as having “male” characteristics – perhaps they did; whilst I was fighting for good education careerist women would be fighting for equality in the workplace. As the workplace was a conditioned environment fighting for careerist rights meant that such reformist women were working for the 1% and against the interests of good education. I was not sufficiently conscious of my own sexism to have sought a compromise. In truth when it came to being anti-racist I was equally unwilling to compromise with reformist black people.

Desire also allowed me to ignore imprisonment by image, my natural attraction to that image allowed me to ignore the imprisonment issues. This desire was so strong that it was too easy for me to ignore and write off the imprisoning as connected with nature. BigFashion is very pervasive as is BigFood and BigPharma, I need to fight it with equal determination, and recognise my own complicity within the imprisonment process. My own awareness needs to bring with it a degree of compromise and compassion for that imprisonment, how I had used that awareness was previously remiss because of being attached to my desire. These last two paragraphs I added after the initial putting online of this blog, that is an indication that I have work to do.

Books:- Treatise, Wai Zandtao Scifi, Matriellez Education.

Blogs:- Ginsukapaapdee, Matriellez.

Feminism is for everybody

Posted: 24/06/2016 by zandtao in Big Fashion, Struggle

“Feminism is a movement to end sexism, sexist exploitation and oppression” is from the intro to the book “Feminism is for everybody” by Bell Hooks. Ending oppression clearly includes the exploitation of all by the 1%, and as such need not include a gender-specific reference. To end oppression people need to be free, and for genuine freedom there needs to be a maturing process (awakening through to anatta). Even with 1%-oppression there can be freedom for the mature whereas without this maturity people could not experience freedom even in a society that was not oppressed. For me to accept that what Bell Hooks views as feminism is for everybody there has to be this freedom. I make this caveat not simply for feminism but for all political schemas. The socialism I envisage would have to include feminism because it would have to be socialism for all, and for that socialism to work it would have to bring freedom. For this reason I tend towards anarchism. But even then if there is not individual development, no matter how free and responsive the structures of government or representation are that society could not genuinely change. An inclusive system for change, feminism, socialism, anarchism or otherwise has to include an element of individual development, and in truth educating for awakening and anatta would be complex and require a complete overhaul of any education apparatus currently in existence. In looking at this book I want to see how far Bell goes on this issue. For her is feminism restricted to a response to patriarchal conditioning or is it working towards a mature free society for all?

At the end of the introduction she says “Imagine living in a world where we can all be who we are, a world of peace and possibility. Feminist revolution alone will not create such a world; we need to end racism, class elitism, imperialism.” I was being hopeful. All of this is true but such cannot be ended whilst individual development is limited to accepting conditioning whether sexist racist or imperialist. Moving beyond acceptance cannot exist in a conditioned society, perhaps it could exist without the conditioning of sexism racism and imperialism but more likely accepting minds would simply replace it with another “ism”. Even if that “ism” was beneficial such as “feminism for everybody” (or as I have seen socialism), without the developed mind with enquiry such benefits could not be perceived. Maybe she addresses this – doesn’t look likely.

“From its earliest inception feminist movement was polarized. Reformist thinkers chose to emphasize gender equality. Revolutionary thinkers did not want simply to alter the existing system so that women would have more rights. We wanted to transform that system, to bring an end to patriarchy and sexism. Since patriarchal mass media was not interested in the more revolutionary vision, it never received attention in mainstream press” [p15]. Reformism and revolutionaryism, I think this is the nearest I will get. Reformism is a response to the conditioning, it is competitive and seeks parity with men whether the conditioning is right or wrong – whether the system is right or wrong. Creating division and inequality is endemic in the imperialist system. It is part of the system that creates hierarchies to facilitate the accumulation of profit to the few. It is a revolutionary transformation that could enable the potential for maturity in all – freedom.

In the early days of the feminist movement there were two positive approaches that could lead to awakening – CR groups (consciousness raising) and critiquing the “enemy within” (internalised sexism). Such processes have got to lead to awakening. Compare this with the lack of questioning that accompanies competitive gender equality, and it seems evident that such competition would remain in the conditioned patriarchal world; the trap and oppression continues with that approach. If these two feminist approaches are applied genuinely then it has to undermine conditioning, and once conditioning has been undermined there is a state of non-acceptance – the beginning of awakening. That is good – non-acceptance of conditioning, a good starting point for the mature; genuine education could begin there. This would also be true of racism – CR-groups on racism and the “enemy within”. And what is so good about this methodology of non-acceptance is that it applies to all. What about the patriarch – the white male? His CR-group could discuss imperialism and his “enemy within” – the imperialist white male. Unfortunately established system-changing organisations ignore the personal development. At one stage I attended excellent Marxist education within the communist party but there was never the internal upheaval within this – examining the “enemy within”, and so communism lacked awakening for all and also institutionally exhibited sexism and racism. The “enemy within” is excellent methodology for all political movements with consciousness-raising directed inwards and not always outwards. This is going better than I first thought.

Books:- Treatise, Wai Zandtao Scifi, Matriellez Education.

Blogs:- Ginsukapaapdee, Matriellez.

Bell Hooks

Posted: 24/06/2016 by zandtao in Big Fashion, Freedom, Media, Struggle

Following on in my investigation of feminism I had downloaded a number of clips, and one was this panel discussion with Bell Hooks; this blog is the next one after Gender and Genitalia.

It reminded me of the womanism article that was in the Youth Centre magazine I edited in the early 80s. Womanism was a term that was used by Alice Walker amongst others because they considered the conditioning for a black woman was significantly different for that of white.

I note the discussion on Beyonce. As far as I understand it Beyonce is considered in some way feminist because she owns the image she portrays and makes a profit from it. This is her choice and she has the right to make it. But the patriarchy would not complain as her image satisfies their desires, the 1% are happy as the performer only makes a small percentage of the revenue – however large in total, and the image-making side of the patriarchy would also be happy – women whose image they are objectifying can now accept this image as their own because people like Beyonce have owned it. I remember a similar discussion around Madonna owning her image but I am not sure about that. I did hear that Madonna is macrobiotic, that is health and much more than an image.

When there is talk of black people the word colonial must come up. Initially colonialism subjugated through military. When black people fought against the military it became cheaper to ensure their requirements – raw materials market and cheap labour – were maintained through controlled self-rule – neo-colonialism. These puppets of neo-colonialism ensure the continued exploitation of the African cake, and the only cost is buying off the puppets. It suits the colonial mentality to have Beyonce own her image because what she does is what they would like her to do.

I also note that Bell continually uses the words “imperialist, white supremacist, capitalist patriarchy”. Consider the issue of slavery in a modern day context. The “naked” slavery of the plantations had the owner, then white taskmasters and pecking order amongst black slaves. This slavery had one person the owner making most of the money and using that money to ensure that all who worked for him were subjugated including the white people who enforced his power. This is 1%-strategy – owners with varying degrees of wage-slavery underneath with black people, esp black women, at the bottom. Bell’s awareness has been a response to the patriarchy so naturally that word is emphasised. For me patriarchy is an effective, divisive system the 1% employ in line with their aims of profit; it is a pecking order as on the plantations with black women at the bottom of the ladder.

I note this quote [41.00] from Bell Hooks. “There is a price for the decolonisation. You’re not going to have the wealth, you’re not going to be getting your genius award funded by the militarist, imperialist, Macarthur people …. It is the cost of liberation. People will remain enslaved because it is simply easier, more well paid.”

And compare it with a description of the mature model in my blog Culture:- “Because mature people must live somewhere, they live amidst culture but they “float” around these cultures as outsiders, some socially accepted and others not.” Beyonce accepting her image and exploiting it has maintained that social status, that acclaim and wealth, what financial cost has Bell Hooks paid for what she calls decolonisation? Not being colonised only exploited I would use her other word – liberation, what is the price of liberation?

I know one thing, liberation brings greater happiness even if sometimes financially-challenged!!!!

Books:- Treatise, Wai Zandtao Scifi, Matriellez Education.

Blogs:- Ginsukapaapdee, Matriellez.

Gender vs Genitalia

Posted: 17/06/2016 by zandtao in Big Fashion, Freedom, ONE planet

I missed a tweet a couple of weeks ago that my niece wrote. When I opened the URL I found this quote as being part of the highlights of an interview:-

“Within our culture we hold on to this idea that genitals dictate your gender. But in reality there’s a difference between your biological sex and your socially ascribed gender. Your biological sex is determined by your chromosomal make-up and it differentiates people physically from each other. Men and women are identical apart from the sex chromosome which distinguishes you as male or female. Gender is the socialisation of boys and girls into masculinised and feminised individuals.”

I was taken aback by parts of this so I listened to the podcast:-


By the end of the interview rather than being taken aback I felt much more in tune. Firstly I like the clear distinction represented by the words gender and genitalia, and the word gender applies to what I have been calling conditioning (patriarchal) in recent blogs. There is an interesting discussion of “response to feminism” over time. When women have been asserting themselves socially there has been a cultural response and chauvinist reaction; I liked this but am unable to comment as my lifestyle takes me outside such trending.

At one point she mentioned that empowerment of women because they give birth. This is interesting and I will expand below. But I was taken aback by the discussion of chromosomal make-up. Earlier in my life I was political, and at that time inclusiveness was dominant in my approach; if I were being political now I would not mention this point. However my focus has been on the spiritual vis-à-vis the mature model. It appears as if the psychologist, Fani, is saying something like this:-

The minor chromosomal difference leads to the difference in physical bodies between women and men. In all other matters women and men are the same.

This is my interpretation of what she said in the quote above. I hope that interpretation is not incorrect, I disagree with her but I don’t wish to misrepresent her. The consequence of what she says is that all gender is conditioning, and that apart from physical appearance we are the same.

Let me reiterate the mature model I have recently described:-

With the mature phase we have complete agreement, no difference between women and men despite the preponderance of males in the world of spirituality. I could easily replace the word conditioning with gender but then I could also replace it with race and class. I am not disputing that we live in a patriarchy but for me the world we live in is dominated by the interests of 1%-world, a world that includes greedy women as well as men – although far fewer.

But if my interpretation is correct then Fani is ignoring instinct. Development via race and class does not have an instinctual component but I do believe girls and boys start with different instincts, and that it is the manipulation of these instincts by the 1% through patriarchy that leads to oppression of women – discussed in earlier blogs. In an immature society like ours the impact of instinct is of greater importance than it should be. Spiritually I understand instinct to mean faculties (instincts) that nature gives us to help survive – as discussed before survival after birth and procreation (survival of the species). For mature people these are almost insignificant in terms of their approach to life but for most people who are intentionally constrained into immature development instinct has greater import. Hence the degree of difficulty in distinguishing instinct from gender (patriarchal conditioning).

Again the following is something that I would not say politically. As mentioned above, at some time the power of women because they gave birth was considered dominant. I feel instinct attracts the baby to the mother more than the father in early childhood. Traditionally the woman has been the lynchpin of the home. Whilst I personally think this is a good natural thing I say it with a degree of caution. This nurturing faculty could be just conditioning but it is hard to discern. I was around in the 60s and 70s for the time of the first phase of feminism Fani alluded to. Whilst the movement talked of feminism in general, for me two issues appeared to dominate. Violence against women has appropriately been universally condemned. The subjugated position of women in society has been pointed out, and steps have been taken to counter this. This has led to arguments of equal pay but there is still a long way to go for this. To be perfectly honest I think women deserve equal pay, but I am completely unhappy that this thread of feminism has led to a situation where women are involved in 1%-world and perform the same actions as men with an equal lack of compassion – whether imposed or otherwise. When I was politically active the women whose inclusion I fought for spoke of bringing compassion into the workplace. In my view this has not happened. Women work harder to get equal rights, and this work includes greater adherence to the compassionless demands of 1%-world in order to succeed. In my view immorality is not acceptable by subjugated groups although it is more understandable.

I have had a longstanding criticism of the feminist movement of that time. They promoted equality in the workplace, and tacitly accepted the patriarchal relegation of work in the home by their focus. For me our western societies are breaking down because of the lack of emphasis on the education of our young to being good compassionate citizens. This emphasis would begin at home, and thus place much greater importance on the nurturing lynchpin – the traditional role of mother conditioned or otherwise.

I think the talk with Dr Fani was very interesting, and apart from the issue of instinct have total agreement.

Books:- Treatise, Wai Zandtao Scifi, Matriellez Education.

Blogs:- Ginsukapaapdee, Matriellez.

Attraction and Appearance

Posted: 17/06/2016 by zandtao in Big Fashion, Freedom, ONE planet, Struggle

Sexual relationships have two components, love and sex, and these need not be exclusive. When I was first aware of these things maybe 40 years ago, the sexual revolution had just happened. Apparently, I was never part of it, this led to increased promiscuity. But if I reflect back it was men who sought many sexual relations. It now appears that young people are having sex earlier, and it is much less male instigation. In other words it is acceptable for young women to experience sex with different partners, much more acceptable than it was 40 years ago.

Physical sexual attraction is more based on the availability of sex for men. Despite the appalling names men have for women who do the same as them, young men search out these young “available” women. Amongst men it is socially acceptable to have sex with anyone but having a long-term relationship has different criteria. This, I suggest, is where love comes in. There is an image of who it is acceptable to have a long-term relationship with, and it is this image that affects the appearance of women. The two cases of women having body issues, Jane and Karen, also had the additional image problem of being performers on stage, and as such their appearance mattered even more.

Judging by what happens the majority of women wish to have homes and bring up children. Such homes include men but it is usually portrayed as being instigated by women – claiming men lack “commitment”. Whilst there might be a time for changing partners, for the majority of women they soon settle to homes and I suggest provide the glue that keeps the family together. This was certainly true 40 years ago, I don’t know how true it is now. In this I am describing what I have observed, it is not my intention to cause offence. When looking at this process I don’t know where to ascribe motivations as it is a cultural process.

Appearance and conditioned behaviour are very much involved in this cultural process, and I feel the requirements on women are much more imposing. There is the obvious difference relating to promiscuity, in many situations promiscuity of me is celebrated where similar promiscuity often brings slurs especially from female peers although from males they are almost equally condemned – despite their being happy to have sex with them. In some cultures virginity is a requirement for some marriages, and in other cultures there is often a “lock up your daughters and sisters”.

Conditioned behaviour is an imposition often applied by family but rarely is increased by wider imperatives. But that is far from the case with appearance. Recognising the need caused by attraction to males, consumerism has exploited the willingness of young women to pander to this attraction. This shaping of image involves clothes, cosmetics and hygiene – the first two being appropriated by Bigfashion. When I was young, BigFashion did not impact too much on males but I believe it now has a greater impact. I remember a wonderful interchange as a teacher when I was much younger. My A level group had jobs to pay for clothes. At the time they were buying jumpers and BigFashion dictated they wear the jumpers to the disco only once. I dismissed this as a waste of money, and they asked about my drinking and whether I just “pissed the money against the wall”. I laughed, I had definitely come second there. We were both subject to different consumer pressures.

I can remember being pressured by BigFashion as an adolescent, but fortunately since then, as an adult, BigFashion pressures have been limited. Of course there have been the job pressures about clothes, the job uniform, and occasional formal requirement. This is very limited compared to the pressure on adult women. A man can wear a suit until it falls apart, women are expected to change clothes because of appearance, an appearance that requires a regular change of image. There are similar pressures on the way a woman wears her hair, and I suspect cosmetics but that I have never observed.

I make an observation about this that shows how deeply entrenched this conditioning is amongst some women. I have no doubts that the appearance of my partners was affected by conditioning, beauty was a factor. As I got older beauty need not have been an issue because I sought compatibility, homeliness and sex; it should not have mattered whether the woman was beautiful but it did. In the end the compatibility that I need was the freedom to grow spiritually, and that definitely did not require beauty. But in the end demands from women for money to appease BigFashion and social pressures became dominant, these women were required to demonstrate to other women/society the demands of BigFashion and failure to do so was seen as some kind of failure. It is hard not to judge all women by the women I have known closely but I do know that is unreasonable.

When asked women will say they decide on their appearance, of course they do. But in choosing their image are they not influenced by BigFashion? When I was with a partner I never required an image, in fact sometimes it was the opposite; when a woman decides to be a partner why does she wish to appear attractive to other men? Why do women use cosmetics? Many cosmetics damage their skin, healthy skin can be maintained by healthy soap and aloe vera juice!! It used to annoy me to see young girls at school wearing make-up when it was damaging and to me did not add anything to their appearance – of course my perception did not matter to them. When I look at what BigFashion demands of appearance, however the woman decides she chooses I do see an element of sexual attraction – accentuating figures etc. When a woman chooses this, is she choosing it for herself or is she choosing because of conditioning?

It is appalling that conditioning is leading to eating disorders. Violent oppression by men is completely unacceptable and since feminism such violence has been marginalised – although not completely. This is very positive. However the feminist movement, through books such as “Fat is a feminist issue”, has highlighted the oppression of the body but in my view this has not changed. There is a big difference for this – BigFashion. Violence against women had no commercial value, and whilst it was more socially acceptable when I grew up it has been jumped on as a conditioned response. This is positive. However BigFashion has prevented the equivalent change in social conditioning, and conditioning still oppresses women to such an extent that there are eating disorders. When we look at the oppression of women we have to see two things – the 1% and patriarchy.

It is not my right to impose a choice because of BigFashion conditioning but I do have the right to point out the possibility of its impact. There is a natural component to this issue. Sexual attraction, the mating instinct and possibly the development of a home all contribute to social pressures on both women and men in terms of appearance. However the impact on women to be of an image that attracts men has been exploited by BigFashion, and the fact that this leads to eating disorders is clearly a crime of patriarchy. I do not see how our society can see this as in any way acceptable. For a long time I never equated the eating disorders with chauvinism, and this was my ignorance. But the continuation of image imposition, the consequential eating disorders and the economic exploitation by BigFashion are “feminist” issues, not just issues arising from patriarchy or chauvinism but also from the 1%. Men should be involved in fighting both, people should be involved in fighting both.

Books:- Treatise, Wai Zandtao Scifi, Matriellez Education.

Blogs:- Ginsukapaapdee, Matriellez.


Posted: 17/06/2016 by zandtao in Big Fashion, Freedom, Insight, ONE planet

Cultures differ throughout the world, and often have conditioning attached to them in terms of nationalism and cultural chauvinism. This of course is separation, one is better than another, and is contrary to the natural unity that is Gaia – One Planet and its Peoples. Culture and chauvinism at its worse leads to war, or if not are cultivated by those who see wars for profits – the 1%. Because mature people must live somewhere, they live amidst culture but they “float” around these cultures as outsiders, some socially accepted and others not.

Mature people can influence culture. As a group creative people exert a positive influence on culture, but unfortunately that impact is controlled by profit through the publishing companies so this lessens what could be a positive influence by censoring certain materials based on the profit motive. Spiritually mature people can also impact culture. In the US Eckhart Tolle through Oprah Winfrey’s influence has had mainstream access enabled, in studying the New Earth his work must have influenced many. This of course has not led to a cultural revolution in the US because the tide of conditioning easily reverses positive steps he takes, but he must have changed individuals.

Spiritually mature people of course gravitate to religion, but as institutions they have been controlled for a long time. Religions rely on money to survive, and there is usually some kind of political interference caveat with regards to charitable donations. Or alternatively rich donors are courted by the leaders of religions so newly awakened people attracted to the religions are often quelled by the religious leaders themselves in favour of maintaining the religious infrastructure.

Mature people are often attracted to compassionate professions so these are always underfunded and repressively maintained – for one example see Matriellez on education.

Mature people are not usually leaders because they would have to compromise too much to become leaders. And so they “float” having an impact wherever they go, but then having the tide of conditioning squash beneficial interactions. They are loners, maybe even active within communities at times but loners maintaining their integrity outside of all the conditioning. But they can be seen – respect insight, look for insight, value insight, try to relate to insight. If you develop a sense that seeks insight you will see this maturity around you.

So mature people exist within this sea of instinct and conditioning but their insight isolates them – in some way detaches them from the pressures to conform to adolescence. It is necessary to see this culture for what it is and in doing that the potential for detachment is enabled. At birth there are instincts to help us survive, without these instincts the baby dies as it cannot be independent. This baby needs food etc, this is instinct. And the mother provides – instinct, the mother protects – instinct, less involved the father also protects – instinct. The community protects, even if people are on the repressive right side of the pro-life debate it is still their instinct to preserve the life of babies that is placing them within this erroneous position. So at a time when we cannot provide for ourselves nature provides through instinct.

The other part of survival that nature impacts is of course procreation. In our teens sexual desires develop, and eventually those desires lead to intercourse, relationship and birth. From there the maternal instinct kicks in and to a lesser extent the paternal instinct also helps. The level of instinct differs with individuals but they are hot-wired into our being and exerts some form of control within us throughout adolescent lives. Throughout all of this nature-defined instinctive process there is culture, conditioning applied to this instinct. And it is this aspect of culture that leads to all the oppression including that of women that I am investigating through consideration of feminism.

Through travel I have observed different cultures, I now live outside my own culture. But there is only one culture I know, British middle-class culture – my upbringing and the first half of my adult life. As I travelled for 14 years I saw different cultures but was never a part of them. And now that I am retired I do not know the culture I am in because I don’t speak the language and because I am not Thai – so I am still observing. To know a culture I must be inside it, and that is why I will always be a English middle-class white male no matter how much of the conditioning I unlearn. Typically for some inane reason I still follow Manchester United – part of my culture, when I watch a game it seems to matter whether they win – why? I even care whether England win yet socio-politically I reject what England stands for. Conditioning. I don’t really know manhood yet this football thing is still there, a part of my culture that I have clung to.

I want to offer a view of the instinct and conditioning that is the culture I came from. In doing this I am presenting a framework, a cultural infrastructure of development to allow for some analysis. This infrastructure has to be personal, no matter how much I would like to see detachment in it. Once developed I hope to consider culture and maturity with regards to female oppression.

As a teacher I observed many teenage girls. To watch their pre-occupation with their appearance, to watch the peer conformity requiring boy fixations made absolutely no human sense but it happened. Boys’ conditioning, what Jane calls manhood, did not seem to have the same sense of imposition – of engulfment. Intellectual achievement seemed to offer some escape but it always seemed to me that the conditioning on women happened despite the possible intellectual escape. When Jane describes an emptiness in her adolescence I can see it as the girls I saw grow receding into a pre-occupation with appearance. Before I looked into Karen Carpenter and then looked into Jane and eating disorders I had never correlated it with the conditioning. Because of our appalling diets I saw fatness as an issue of health but it is also a rejection of the appalling conditioned preoccupation with appearance. Whilst manhood has some preoccupation with appearance (eg abs and sixpack) it is not all inclusive. For men their chauvinism breeds pecking order and violence, an horrific aspect of their conditioning.

In a boys’ grammar school I never grew up with girls, my contact was very limited as I also consider myself empty at that time; this led to an extreme lack of confidence. As a teacher observing, boys and girls rarely mixed; maybe if someone was academic they were asked – irrespective of gender. It was separate by choice (or conditioning) no matter what the racial or religious mix.

Culture imposed itself on the children no matter where I was, and that culture was always different for boys and girls. And for girls, appearance and relationship was always prevalent. With regards to mature women I have met this was not the case, and mature women whilst seeking the right of independence of women were not always avowed feminists.

I consider this issue of appearance as a mixture of instinct and conditioning. As a heterosexual male I was attracted to pretty women, the first attraction was always physical – always appearance. Sexual excitement also occurred with women who I found attractive although the sexual act does not require that attraction. That attraction however is conditioning, I need to consider what that attraction is and was to help unlearning the conditioning. I suspect what male attraction is about is very much a part of the conditioned appearance for women.

The more I think about attraction and appearance, the more I see an understanding of conditioning.

Books:- Treatise, Wai Zandtao Scifi, Matriellez Education.

Blogs:- Ginsukapaapdee, Matriellez.