I do not have the words to write this piece, it needs years of consideration, of learning, and of careful deliberation. I cannot guarantee I have years and so I feel I have to try and mould it now and risk it being half formed. I cannot be sure I have hours, none of us can be sure what time we have and that motivates me to put my thoughts to paper. Mayhap I will return to it another time and, as a wiser person, make it what it truly should be. For now this is what I have to give.
“We need to highlight the role women play in perpetuating and sustaining patriarchal culture so that we will recognize patriarchy as a system women and men support equally, even if men receive more rewards from that system. Dismantling and changing patriarchal culture is work that men and women must do together.”
– bell hooks
We have a tendency to devalue that which we possess and to over-value that which we are denied.
In the feminist gatherings and events I have been privileged to be a part of I have seen the greatest of human strengths – the strength of people from diverse backgrounds to stand together against seemingly immovable domination, the strength to fight against impossible odds and carry on regardless of defeat after defeat, seizing the little victories, taking the baby steps that lead inchingly closer to equality. I have both learned from, and been humbled by, what I have experienced.
At these gatherings I have been taught by the most inspiring of people. Women who chose to accept my lack of knowledge and, sometimes harshly, correct my beginners mistakes. To them I am and will continue to be indebted. I have seen so much good and so much hope and yet I have also, repeatedly and subtly, seen a lack of understanding when it comes to the actions of men; most especially a lack of understanding of mens oppression under patriarchy. Perhaps this is to be expected, men have many benefits under the patriarchal system and it is easy to see men who have been warped by patriarchal society as the cause of the oppression as opposed to a symptom of a greater issue. This lack of understanding is perpetuated by the fact that, under patriarcy, the vast majority of men are cut off from their ability to experience their own feelings and articulate their emotional needs. We, as men, are self-prevented from educating others by the deeply ingrained rules of our society. We are guilty of being unable to take the step that those brave feminists took with me to help educate other genders about our own personal experiences and through teaching seek to redefine and mold them into a healthier form.
Others have done good work around the experience of male oppression. I recently read bell hooks “The Will To Change: Men, Masculinity, and Love” and also Terence Real’s “I Don’t Want to Talk About It” and there is huge insight there – but the body of knowledge surrounding the male experience of oppression is under-developed. This subject needs to be furthered and, if patriarchy is to be replaced, it needs to take it’s place alongside the other oppression literature that helps to educate us about the world in which we live and arm us for the struggles ahead. We need to understand men’s oppression not as an excuse for patriarchy – there is no excuse for patriarchy, whichever group seeks to further it – but as a legitimate position in the web of oppression that we struggle with on a daily basis. Men need to be helped to see their oppression for they are strongly conditioned against recognising it. Groups need to come into being in which men can share experiences without judgement and learn to reflect and reconnect with the feelings that were taken from them in their childhoods. Men need help to see they are wounded so that then they can take responsibility for learning to heal and through that healing learn to moderate their own privilege.
The Emotional Purging
I am capable of fully experiencing three emotions – Fear, Love and Despair. I have the capability to properly express one emotion – Fear. Everything else can be felt only up to a limited point. I feel happiness, but only in a limited way, beyond a point my body shuts down and I become instantaneously numb. It is as if the gas propelled shutter that protects a bank teller from assault has been activated – you do not see anything move but suddenly an impenetrable wall is there and the happiness is on the other side. It cannot hurt me, cannot leave me vulnerable. I can experience a little but then I experience nothing at all.
I can remember a time when I had access to a full range of emotion – aged ten is the latest age I can be certain I experienced life fully but I may have had a few years longer. By 16 I definitely had a foreshortened ability to experience emotions. Somewhere in between, most certainly in my years at senior school, the emotional range left me and was replaced by the safety mechanisms that keep it out today. These mechanisms hold the emotion on the other side of a barrier, I still know they are there, I still know that I should be experiencing them and feel despair at my inability to connect with what I, perhaps naively, equate with the ability to be human.
This experience does not just belong to me. The few men that I know who are capable of speaking out about it tell similar tales and, almost exclusively, the emotional disconnection happens in the teenage years. The years in which we take the step from being boys into being men. It is in this period that what I choose to call the ‘masculine ideal’ is embedded into us.
How We Survive
How does a person survive within the masculine ideal if they cannot allow themselves to transmit, or even experience emotions? Well, it turns out that humans are ingenious and plastic animals. If the majority of the male sex is incapable of communicating a concept due to the same disability then it actually gives them an ability to empathise (at least intellectually) with the suffering of their fellow men. It is this empathy (or perhaps proto-empathy as it is highly limited in its scope) that both drives the male urge to bond and allows a coded understanding to exist between men regarding their general emotional state. The fact that I can let another man know how I feel, that he can decode my pain and I his is just enough to carry on.
If I am depressed, if I am feeling truly bad or perhaps even suicidal and a close friend asks me ‘how are you doing’ I will not break down in tears or explain how my world is falling apart – I will not because I cannot – but I will say ‘not too great’ and if I am feeling seriously bad I will give a single firm pat to his shoulder as I pass him. Those words combined with such a blatant digression from the rules of no contact acts as a strong signal regarding my pained state of mind. A signal most men would ‘get’.
I can express my love for a friend through my actions, my willingness to takes risks with him and for him. Indeed, as my friendship with this man grows I may seek increasingly risky situations in order to enable both of us to express our mutual trust and platonic love. The means of expression for this potentially life altering emotion? A half nod before the risky act, a short smile afterward as the adrenalin begins to ebb, a spontaneous hug with back slapping and verbal high fives. These are examples of the strictly regulated means that men are permitted by patriarchy to share emotion. Though crude these means can and do serve to form a bond of common purpose between groups of men that last a lifetime and allow the spanning of vast periods in which the men may be apart. In a world without emotional communication those you make any contact with will always remain your friends.
Although it seems like a blunt instrument, and contrary to popular stereotype, communication within the masculine ideal is incredibly subtle and nuanced. It’s defining factor is not its lack of depth but its lack of breadth. It can communicate a limited range of what may originally have been ‘forbidden’ emotions between men and serves to both bind those men closer together and lessen the mental anguish associated with their inability to express emotion. From the moment of group expression onward the individual will feel more comfortable with that group of men than he does alone or often with members of the opposite sex. He will have found a family, but a family that is ‘addicted’ to each others presence, a family that needs to engage in occasional acts of societally unacceptable behaviour in order to enable it’s members to renew their bonds.
A Personal Perspective
My personal experience of emotional amputation is re-played inside me every day. I suspect it is the same for others, to some extent we can all hear the knocking on the other side of the barricade.
I have cried once in nearly twenty years. There is no capacity for me to cry – any emotion that would cause tears gets shuttered before it becomes intense enough to have an effect. I suspect this reaction was learned in the schoolyard to protect against the violence doled out to those who didn’t meet the masculine ideal. Nowadays it means I do not cry at the funerals of friends and relatives – indeed I often give the readings because I am unencumbered by emotion and unlikely (unable) to break down part way through. During moments of intense passion the shutters come down – suddenly I am not passionate, all I have left is an intellectual image of passion that I try to enact. When I do experience any emotion it becomes paired with anxiety. Even the emotion of love is an anxious experience inextricably tied to the fear of loss.
In a disaster I am calm – I’ve been among the first on the scene at several vehicular accidents and in those moments I become a ‘man’ and take control – the internal conditioning kicks in. Afterwards, when the adrenaline dies down and I begin to shake, I will take myself away and hide somewhere quiet because I cannot accept others seeing my perfectly understandable physiological reaction – a reaction I (and many men) interpret as weakness. People ask men why they do not seek help when they are hurting, why their rates of alcoholism, drug abuse and suicide are so much higher than those of women. I say that the answer lies in patriarchal society teaching us that the single most important thing is the masculine ideal. Teaching us that, by inference, it is preferable to be a drunkard or an addict than to lose our masculine status by expressing emotion. It is even preferable to die by our own hand, an act that carries a certain manly respect, than to let our emotions free and become nothing.
It is an act of immense courage for a man to cast off his allegiance to the masculine ideal and enter into a potentially permanent period in which not only other men and women but he himself is forced to regard his current and past personal worth as zero. It would be a truly rare man who could take that step alone – to leave himself without any form of traditional or cultural support, who would choose to become a no-one. To my mind this is reason that most of those who have begun this journey were already outcasts or had already buckled under the pressure of maintaining the masculine ideal and exhibited mental illnesses born of that strain. It is mostly those who have had little or nothing to lose that have chosen to walk a path that begins with total loss. Even then the man may find that he chooses to regress as his self-esteem raises, as he realises that he can reintegrate into the society of men at some level and once again receive the emotional support that it provides.
This is the position I find myself in now. I choose to renounce the masculine ideal and try to reclaim the emotions that I feel will make me human once again but for every two steps I take along the path I take at least one back. For every dream I have of my freedom I dream another of dominance and violent aggression. I talk to my loved ones more about my feelings but I am acutely aware that I cannot access many of those feelings – and if they are unshared with me how can I share them onward? I am walking in a wilderness in which I feel little worth in my achievements and a constant pull toward returning to past harmful patterns. What keeps me moving forward are the supportive friendships I have with a number of people, mostly feminists. Lately I have felt that these friendships are not enough. For all their support these mostly female friends cannot understand the nature of the thing with which I struggle because they themselves have never experienced it. They cannot truly understand a man’s oppression by patriarchy just as I can never truly understand a woman’s. We can acknowledge each other, support each other, but we cannot truly know the other’s enemy.
My experience of the birth of the masculine ideal within patriarchy, as a man, begins within the schoolyard. In no other place within our society are the rules so strictly enforced and failure to conform so rigidly punished. At the age of eleven your friend relationships are everything, even eclipsing the familial, and those relationships are governed by strict rules learned from our relatives, peers and the media at large. Strict rules regarding the attributes of maleness and the concomitant suppression of emotion that involves. I personally grew up with a solid diet of war stories, war films, tales of singular heroism and stories of individuals or small groups overcoming all odds. The values these things project are oddly similar to the masculine ideal I have found as an adult.
The traits of a man, as presented within my culture to a boy of eleven are as follows:
- A man can be anything he wants to be if he tries hard enough (and by inference, if he fails to be what he chooses he has not tried hard enough and he is not a man).
- To show any emotion but anger is weakness (to shed a tear is an act of failure whilst to intimidate another is to be a success)
- Physical ability is a paramount achievement (and so those who fail to make the team have failed to be men)
- A man is sexually attractive (to be unable to secure a woman is a failure to be a man)
- A man is resolute (to take time to think or search for balanced opinion is a failure)
What is telling about the above traits is not what they prescribe – all men know the masculine ideal – but the meaning ascribed to the failure to meet any or all of these requirements. To show emotion does not make you a woman, it makes you not a man. In the absence of another gender identity it makes you nothing. It nullifies everything about you, it makes you zero and leaves you unmoored and adrift. If you are not a man then you cannot partake in masculine bonding and form emotion venting groups, no matter what you achieve in the state of not-a-man the sum value of your life will always be multiplied by zero, it will never amount to anything of worth. If the child, and later the man, does not follow the code then they must rapidly break free of the entire patriarchal masculine ideal or be forced to live a life with no forms of connection at all. To be male is not a state of being, under patriarchy it is a target one must constantly fight to achieve lest you cease to exist at all.
We absorb these truths from innumerable films and television programmes. Every war movie in which the stoic hero goes to his death in the service of a cause or saves a friend by dying in his place. Every time a hero runs after an opponent, leaping from rooftop to rooftop before pummelling his nemesis into bloody unconsciousness. We absorb these things from our fathers who in turn have absorbed them from their fathers. We absorb them from our mothers and grandmothers who encourage us to be whatever we want whilst openly admiring the strong or the quick or the beautiful, who identify a character as a ‘baddie’ because he is ugly or limps. It is not the fault of most parents, they cannot do anything but reinforce the dominant patriarchal current within our culture – but they perpetuate and strengthen that current nevertheless.
Even those of us with access to somewhat more open-minded parents cannot be protected. Our schoolmates bring their parents attitudes with them and re-enact them with great force. There can be no meaningful escape. To survive we buy in to the patriarchal narrative, we bury ourselves deep in the knowledge that our emotions cannot, must not, be found if we are to survive.
By the time we leave the schoolyard the damage to most men is done. We carry the lessons onward into the world at large. We carry the understanding that we must constantly push and dominate to maintain our maleness and that those who are ‘weak’ can be looked upon with love or sympathy but can never be considered equal. We understand that only by playing the game will we acheive any emotional release any catharsis regarding our internal divisions. We also carry with ourselves the knowledge of the absence of our emotions. It is hard for any person to come to terms with an amputated limb, even if they understand the amputation was necessary for survival, so too is it hard for any man to come to terms with his amputated emotions – especially when he thinks he can still feel them behind the barricades – like a phantom limb cramping where no real limb now exists.
Many men are desperate to find a way out of patriarchy but they do not know it or at least cannot name it or see the bars of the cage that restrains them. Men everywhere struggle to understand their feelings of entrapment and desperation in a world in which they feel they should be masters, who are appalled at their own destructive behaviour but cannot identify its root or control its expression. Many men need help and whether it is our role or not the only way many will receive it is if we help to educate and rehabilitate them. I would even suggest that to help to heal them is the only viable way to overthrow patriarchy in our world.
The crisis facing men is not the crisis of masculinity, it is the crisis of patriarchal masculinity. Until we make this distinction clear, men will continue to fear that any critique of patriarchy represents a threat.
– bell hooks
I have looked for and failed to find a body of support for men as they pass through the wasteland of the post-masculine ideal and attempt to construct or discover a new, more holistic, way of being. Some resource exists, the Goodmen project, for example, are centred around responsible and fair behaviour by men within this society but fail to address the underlying problem. No-one I have found addresses the twisted form of socialisation that our society takes as normal and uses to wring the emotional capacity from their male children. I support the Goodmen because their stance is well meant and does some good – but they are not enough to address this problem.
I dream of an organisation of men who have chosen to enter into the wilderness and, at least temporarily, discard their values. A society of men that can offer the support that each of them will need as he is tempted to return to the aggressively dominant ways that he has been taught; who struggles with the truth that it feels better to be emotionally crippled and yet supported by your peers than it does to start out on the journey to wellness alone. I dream of a society of men that can offer each other support, as best they are able, and who strive to find a better way for themselves and the generations that will follow them. They will get things wrong, they will need to learn from others and be constantly forced to build and rebuild bridges. They will need to learn to find a new way of being, a way that feels alien to them and that may well leave them rejected by the women and men they’ve left behind. They will need to break a new way that ultimately lets them feel and express the emotions that were stolen from them in their childhood. A way that their children wont consider new, but normal. A way that will grow and help all men.
Such an organisation does not exist.
I will try to do my best to help build it.
In the past I have used surgical scalpels, craft knives, Stanley knives, nail clippers, my own fingernails, a leatherworkers clicker knife, hypodermic syringes and a piece of glass to deliberately cut into my flesh and cause myself to bleed. Some of these cuts were sufficient to require hospital treatment, many many more were superficial.
This sort of deliberate self-harm is repellent to many people who either cannot conceive of why an individual would choose to act in this way or are driven themselves toward this sort of behaviour and cannot allow themselves to feel anything but disgust else they weaken and join in. Other people, a surprising number of people, show a flash of recognition if they see the cuts or, in the case of other people’s self-harm, burns or abrasions. They will give a nod of understanding or the flicker of a smile. Just enough to let you know that they get it and in that instant of recognition neither of you are alone. The truth is that self-harm is a lot more common than most people think and it is not necessarily a sign that a person is self-destructive; indeed I would go so far as to say it saves many lives.
I have self-harmed for a number of reasons but almost all of those reasons involve a need to regain control of my emotions. I am in many ways the archetypal male product of the patriarchal system. Since my childhood my peers have instilled in me the fact that as a male I am allowed no public expression of emotion – except perhaps anger. I have internalised this. I actually cannot cry beyond a single hard squeezed tear and even that is only released when watching feats of superhuman Hollywood bonding (my brother and I were bound for life by both shedding a single man tear whilst watching Backdraft, as the wounded firefighter looks down at the hero fighting the blaze and whispers ‘he’s my brother’). That’s it, Backdraft is my only outlet, the pinnacle of release. Backdraft and a few other films are the only tap that remains to my inner emotional wellspring.
I didn’t shed a tear when my Grandparents died, in fact I am the go to guy for reading the heart touching eulogies from friends and family. I read my dads goodbye to his father and there was never a hint or suggestion that I might shed a tear – even though it was one of the most touching things I had ever read; if the emotion is strong it will be automatically and idiotically hidden . Don’t misunderstand me, my fathers words touched me to the core but I could not let that emotion into the world – I just don’t know how unless it is in the act of beating a punchbag or some equally violent activity. When I received the news of my Grandad’s death I ran further and faster than I ever had before and then beat on my punchbag until it came loose of its hanging and collapsed. That was my grief, that was all I had the ability to share; my upbringing, almost every man’s upbringing, had left no ability to release emotion in a healthy way.
This is a problem. This is a problem of magnitude because the metaphor of a ‘wellspring’ of emotion is an apt one. The emotion doesn’t go away, it builds up. The pressure of emotion rises until I am in severe mental distress and anything, anything, is better than the pounding, drumming, surging emotion that is pulsing inside me. Anything. Anything including death.
It’s in these moments, when the pressure inside me is so monstrous that I will take the scalpel, knife or glass and I will deliberately and slowly cut through my flesh. Once upon a time the cuts were only just deep enough to draw a trickle of blood. With time they got so deep that I could watch the fatty adipose tissue before the blood welled forth.
When I cut the pain is inconsequential. I can feel it, but physical pain is really a very small thing compared to mental pain – it is insignificant. Also, the nerves sit near the surface of the skin, a deep cut hurts no more than a shallow one. The act of cutting silences the pressure of emotion within me. It makes my inside as flat as the visage I present on the outside. The violence I do to myself acts as a surrogate for the violence I need to inflict to drain the emotion. As the blood flows I relax, I am calm, I am no longer suicidal. Self-harm has saved my life.
It says something about me, and about society, that the only way I can release strong emotion is through these means. I feel I have been deliberately and mercilessly denuded of the tools that I need to live an emotionally healthy life. This abuse has come partly through mental illness but I fervently believe it has come mostly through the way society (and Western Kyriarchal society especially) has robbed me of the tools to experience emotional fulfilment. I truly, strongly, believe that.
I do not cut very often now. I redesigned my life long ago to avoid all situations that would generate hard to cope with emotions in myself. I have taken up mindfulness meditation and done my best to learn about better ways of living. I still can’t express emotion and if I were to be given a choice I’d give up almost anything to be able to cry again. What use money, importance and pretty toys when you’ve forgotten how to enjoy them?
I am a manic depressive and the statistics are fairly clear when it comes to suicide. I have a 20% chance of committing suicide if I am well medicated and a 40% chance if I am not. As far as I am aware these are the highest figures for any form of mental illness. I am not a special case of manic depression – I get the urges just like so many others and those urges are so much harder to battle when I feel that I am swollen with trapped emotion; when ‘I have no mouth and I must scream’ (to quote Harlan Ellison), when I am desperate to cry or laugh, when my body has shut down and my face gone impassive and my externally directed mood gone indifferent not because I don’t care or don’t feel but because my lifelong lesson has been DO NOT SHOW IT, and now I cant. Now I can take my place amongst the Sensei of patriarchy. A white man, status job, money, reaching middle age, emotionally dysfunctional and only capable of masculine expressiveness through violence. I’d just rather that violence were aimed toward myself than someone else.
I do not cut very often now, but it is a tool I keep because sometimes it is the only tool with which to access tomorrow.
I should really continue with the strength of my ambiguous title but I’m going to immediately run toward the safe ground and underline the fact that many males possess great privilege, as do almost all genders that were born in the ‘west’, especially those with the genetic advantage of being white. But this rambling prelude highlights the situation that truly exists in a world in which the many oppressions inherent in kyriarchy (the complex intersection of multiple streams of oppression and domination) intersect.
Let me pose you a question: Who is more oppressed, an Asian labourer working for subsistence pay but having great dominance over the women of his culture or a white western woman with the disposable income to fulfil her material wishes but dominated and held down by a male-centric power structure? What about an English male with a severe physical disability who is discriminated against daily in his exclusion from services that most people in his culture take fore-granted? Let’s add a rich white teenager who commits suicide because society cant accept his self-identified gender. Who’s at the top of this heap, who is the oppressor and who is the oppressed? The answer, of course, is that it’s a foolish question.
We all live in a complex web in which we are, in some way, carriers of privilege and therefore part of a system of oppression. When I say all I mean all. Yes, I mean you, but we’re not going to talk about you, we’re going to talk about how I fit in to this web (as best as I can see it). I recommend you do the exercise for yourself, it can be enlightening.
- Firstly I’m rich, not stinking rich – I can’t afford a house in the city in which I live – but I’m above average for England and England is way above average for the world. I have money for lots of toys, food and leisure and I buy them from chain stores and online giants that I am fully aware are actively exploiting people in third world countries. I am part of the economic system that oppresses the people in those countries.
- I’m male, and that means that without trying I earn 20% more than a female doing the same job. I’m also more likely to be taken seriously than she is and significantly less likely to get attacked or harassed. I can count the number of demeaning sexual comments that have been aimed at me in public on one hand (and that’s comments in my lifetime, not just this week). Even being aware of all this and actively trying to act in a reasonable fashion I still find myself looking down on women occasionally. The modes of thought instilled in the schoolyard sneak to the surface unbidden and I have to keep close watch to avoid acting on them. I feel shame about this but I suspect it is true for people everywhere – the modes of thought learned as a child take a lifetime to counter.
- I’m ‘white’. More than that the schoolyard taught me to be racist at a young age and so like sexism I have to fight my own racism daily. I hope I am succesful but the price of success is constantly monitoring my thoughts. Analysing what I am thinking and trying to determine if it is fair and objective, trying to identify the irrational idiocies I learned in my youth. I hate this truth but it is a truth nevertheless and it should be admitted.
- I have a physical disability. You wouldn’t know it to see me but about twelve times an hour, as I sleep, my body gives up on breathing. It’s called sleep apnoea and sufferers are constantly exhausted due to the disruption. However, my privilege of being from England with its free healthcare means my health needs have been assessed and my condition diagnosed so that with the help of technology the condition is pretty effectively managed. It’s not perfect but it’s pretty damn good.
- I have a mental disability, I am manic depressive (I so prefer that to bipolar). I have spent time in a mental ward and can ricochet between suicidal despair and irrational highs but, most commonly, I can feel a terrible mixed depression and high. Adrenaline courses through my body whilst simultaneously my mind fixates in ideas of self harm or suicide and my thoughts race. What sets this off? Sometimes nothing, but most often physical or verbal confrontation. If someone at work gets in my face and fails to understand that my condition (and the law) require them to make the reasonable adjustment of communicating with me calmly it can destroy me for weeks. If someone in the street is having a bad day and I catch the brunt of it then the effects can be catastrophic.
There are many more ways that I sit within this web but these are enough for now. They are enough to let me ask the question ‘what does ‘male privilege’ mean’ when it comes to me, an individual within this complex world of privilege and oppression? At its simplest it means my recognition that my gender means that I have on average more power and privilege than an otherwise identical female. But it also leads me to understand that there is no such identical female – each of us inhabits a very personal position in a kyriarchal power structure. My gender means I may oppress a woman but her (mis)understanding of mental health may mean that she oppresses me as a manic depressive and add to that oppression based on race and physical disability and both I and this theoretical other could oppress and be oppressed by each other in a multitude of different ways. Now add everyone else in the world.
So what is the outcome? The glowing realisation I want you to take away from all this. Well, you’ll need to find your own truth but my truth is the realisation that we are all oppressors and oppressed. The only way we can move forward is by looking to our own privilege and trying to understand it and minimise its effect. Fight for your rights as a woman, or as a person of colour or a member of any other oppressed group but remember that you are also an oppressor of others and you must listen to the voices inside yourself and analyse whether they are correct. More than that you must listen to the voices outside who are telling you when you are being an oppressor and you must strive to understand them. You do not deserve to succeed in your struggle for equality unless you have tried your hardest to give all those you have been unwittingly oppressing equality of their own.
Seemingly slowly, and then all of a sudden, I have realized that every person alive is living in a cage. I have chosen to see this realization as a positive awakening, after all the first step in escaping a cage is to realize you are in one.
Each individual has their own cage, some are gilded – filled with marvellous toys; many are cramped and squalid; many more are dark and filled with the smell of death.
What all of these cages have in common is that they are old. We were born into them, just as our parents and grandparents were born into them and the bars that line the walls are so familiar to our eyes that we have long since ceased to perceive them. From the most ornately palacious of the cages to the most base only a precious few inhabitants have noticed the bars and only the smallest fraction have the ability, will, and inclination to want to break the lock.
I am of course talking about society, not on the level of individual communities or countries but of what I will refer to as the pseudo-capitalist society that I believe defines our age.
I am eminently aware of the fact that this discourse risks making me seem like a conspiracy theorist but we are not talking about a conspiracy. We are talking about a culture, a set of values, that has propagated globally and serves to empower and enrich those that sit at the top of societies pyramid – the financiers, the politicians and the nobilities of the world.
I will take a short aside to address one question, why ‘pseudo’. In the same way that this world has never seen a Communist society it has also never seen a Capitalist one. The society of capital, as it exists today carries only the most obvious of the external trappings of actual Capitalism. Although the pseudo-capitalist culture espouses the dictums of Keynes, Adam Smith’s mercantilists and other great capitalist thinkers even a cursory examination of history reveals that ‘free-market’ capitalism is not the source of pseudo-capitalist culture but simply its preferred weapon to assault those that threaten its privilege – the up and coming economies of the third world. Pseudo-capitalism chooses to inhibit its opponents through the imposition of the rules of the free-market; rules that are not applied to those already in a position of pseudo-capitalist power who themselves are wholly reliant upon government subsidy and the prevention of the free movement of labour.
The reach of pseudo-capitalism has extended into every major (and most minor) areas of life in every community about the globe (including many associated with the anti-globalisation movement who are often defined by their opposition to pseudo-capitalism as opposed to a clearly stated agenda independent of it).
The pseudo-capitalist society underpins and reinforces the power structures that exist within every culture. Where individuals within a culture, through gift or historical precedent, have achieved a measure of ability to affect pseudo-capitalist society the pseudo-capitalist culture adjusts to reward them with subjectively appealing items that serve to reduce the likelihood that they will wish to alter their society (and hence risk the items they have been gifted). Hence the banker, mighty titan of commerce that he is (and it is almost always he), is upheld as an untouchable god and gifted with abstract currency with which to purchase his every whim whilst the single mother who is raising the next generation of human beings (the beings whose role will include our welfare in old age) is vilified as a drain upon society. The banker is rewarded because he has the power to alter the system should he so wish, the mother is ignored precisely because she has no such power.
Pseudo-capitalist society has redefined the historically held concept of human worth away from assigning worth to individuals who contribute the most value to society (and therefore lead to the greatest increase in happiness for the greatest number of people) to assigning worth to individuals who earn the greatest amount of abstract currency (these typically being the individuals who succeed in generating the greatest amount of currency for those above them in the hierarchy). These individuals with high pseudo-capitalist worth have the ability, should they wish to exercise it, to modify pseudo-capitalist society in many ways but rarely do so because the action of doing so would endanger their subjective worth. Example ways in which an individual of high worth could influence underlying pseudo-capitalist society include leveraging their earned capital to educate the masses regarding the true nature of the world they inhabit, or through the creation of charitable foundations dedicated to raising people with low pseudo-capitalist worth into positions of influence without instilling the systems of control that are standard for pseudo-capitalist power holders.
I noted above that the cages in which we dwell are very old and that every one of us dwells within one. There are no jailers, no guards, no cage builders (they died out long ago). The richest and most powerful among us are prisoners in just the same way as the poorest – only the richer cells are so beautifully outfitted that their inhabitants choose captivity over freedom whenever the choice is offered.