I asked Bing AI to give me an example of gynocentric behavior. Here is the response.

Can you give me an example of gynocentric behavior?

Searching for: examples of gynocentric behavior

Generating answers for you…

Sure, I can give you an example of gynocentric behavior. Gynocentric behavior is any action or attitude that prioritizes the interests, needs, and perspectives of women over those of men. For instance, a gynocentric behavior could be:

  • Expecting men to pay for dates, gifts, and other expenses, while not offering to reciprocate or share the costs.
  • Demanding that men perform chivalrous acts, such as opening doors, carrying bags, or giving up seats, while not showing appreciation or respect for their efforts.
  • Assuming that women are always right, innocent, or victimized, while dismissing, blaming, or vilifying men for any conflict or problem.
  • Believing that women’s opinions, feelings, and preferences are more important, valid, or relevant than those of men, and disregarding or silencing men’s voices.
  • Claiming that women are oppressed, discriminated, or marginalized by a patriarchal society, while ignoring or denying the privileges, benefits, and advantages that women enjoy.
  • Advocating for policies, laws, or programs that favor women over men, such as affirmative action, quotas, or special grants, without considering the fairness, merit, or impact on men.

These are some examples of gynocentric behavior that can be seen in various contexts, such as social, cultural, political, or interpersonal. Gynocentric behavior can have negative consequences for both men and women, as it can create resentment, hostility, inequality, and division between the genders. Therefore, it is important to challenge and overcome gynocentric behavior and promote a more balanced and respectful way of relating to each other.

I asked Bing AI what is gynocentrism? – Here’s the response

Gynocentrism is a term that refers to the tendency to prioritize women’s interests, needs, and perspectives over those of men. It is often associated with feminism, but it can also be seen as a broader cultural phenomenon that affects both men and women in various ways. One of the possible psychological explanations for gynocentrism is that it is a form of narcissism, a personality disorder characterized by an inflated sense of self-importance, a lack of empathy, and a need for admiration and validation.

According to some researchers, gynocentrism can be seen as a gendered expression of narcissism that operates within the context of heterosexual relationships and exchanges. They argue that gynocentric women exhibit features of both grandiose and vulnerable narcissism, such as entitlement, manipulation, exploitation, self-enhancement, self-victimization, and resentment. These women tend to view themselves as superior to men, expect special treatment and favors from them, use them as sources of narcissistic supply, and discard them when they are no longer useful or satisfying. They also tend to blame men for their own problems, deny their own responsibility, and seek sympathy and support from others.

Gynocentrism as a narcissistic pathology can have negative consequences for both men and women. For men, it can lead to feelings of frustration, resentment, alienation, and depression, as well as a loss of self-esteem, identity, and autonomy. For women, it can prevent them from developing healthy and fulfilling relationships with men, as well as from achieving personal growth and happiness. It can also create a backlash from men who feel oppressed, exploited, and devalued by gynocentric women, resulting in hostility, aggression, and violence.

Therefore, gynocentrism as a narcissistic pathology is a serious issue that needs to be addressed and challenged. It is not a healthy or sustainable way of relating to others, nor is it a fair or respectful way of treating others. It is a distorted and dysfunctional way of thinking and behaving that harms both men and women, as well as society as a whole.

Republicans and Democrats, both Gynocrats

Knights

By Peter Wright and Paul Elam

 

“All parties, all sorts and conditions of politicians, from the fashionable and Conservative west-end philanthropist to the Radical working-men’s clubbite, seem (or seemed until lately) to have come to an unanimous conclusion on one point – to wit, that the female sex is grievously groaning under the weight of male oppression.”

– E. Belfort Bax, (1907)1

***

Our two party political system increasingly reveals itself to be a staged battle, inspiring about the same credibility as professional wrestling. Democrats and Republicans allegedly square off on either side of a deep philosophical divide and battle for the hearts and minds of the American people. It is family values vs progressive ideals, religious edicts vs personal autonomy, secure borders vs open inclusion and multiculturalism vs national identity.

It is actually dozens of seemingly opposing ideals, impassioned voters on either side of the fence, setting off increasing media fireworks as we get closer to completing each election cycle.

Yet, as we see right before our eyes, our political practices and policies play vastly different than campaign issues would make it appear. The servants we elect wage the same wars, maintain the same extralegal prisons, bail out the same corrupt Wall Street players, cater to the same corporate interests and infringe equally on our Constitutional protections.

What we have pre-election is the Great American Psychodrama; a Dog and Pony Show that distracts us from the post-election reality that an agenda more powerful than Dem vs Pub is actually calling the shots on our governance.

We have a one party system. Republicrats vs Republicrats; a political mafia who sends front men out to “represent” respective sides of a philosophical battle that exists only in the minds of voters.

It allows politicians to run on platforms like “hope” and “change,” with their biggest challenge being the maintaining of a straight face.

This is the perfect environment for modern sexual politics as well.

This is hardly a surprise to most men’s advocates. Many are already aware that there are two different brands of politicians in today’s world when it comes to gender issues: Knights and Troubadours. Just like Dems and Pubs, they ostensibly appear to be on opposing teams. That façade falls apart quickly, though, when you realize they answer to the same master; they are simple stage props used interchangeably by the same production company.

They are owned and operated by Gynocentrism, Inc. Their marching are women first and most often women only. They appear on the surface to be at odds but chivalry is the glue that binds them together. Everything they say and do comes back to women first every time.

Let’s take a look at their approach to perpetuating gynocentric privilege for women through different styles of chivalry.

In the chivalric tradition ‘knights’ are viewed as damsel savers. They are the protectors of womankind and the hero of ladies. We first saw them emerge all the way back to medieval politics where, for instance, Jean II Le Maingre – marshal of France and a knight renowned for his military skill – instituted The “Enterprise of the Green Shield with the White Lady,” a chivalric order of knights organized to defend women’s honor in the face of male insults. Inspired by the ideal of courtly love, the stated purpose of the order was to guard and defend the honor, estate, goods, reputation, fame and praise of all ladies.

Alternatively, the ‘troubadour’ politician has long been a permanent fixture in western politics, and has his roots in courtly love. He is the singer of sooth songs to female voters. He’s the one who proudly waxes that women can do anything men can do, and do it better, and do it in heels.

This aristocratic crooner emerged in the troubadour revolution of France and Germany. But unlike the chivalric knights who aggressively rescues damsels, the troubadour makes stock and trade of enacting directives from his female superiors.

Medieval literature is rich with stories of such men seeking direction from women, the latter having an endless list of tasks for the troubadour to fulfill before his gynocentric credentials are confirmed. A famous example is Ulrich von Liechtenstein, a German troubadour (minnesinger) who wrote the autobiographical manual “In The Service of Ladies.” Von Liechtenstein’s modus operandi, like that of all troubadours, was to put himself before a lady and ask to be directed.

And then to strut around like a banty rooster, high on his own achievements and hopeful for a pat on the head or even access to the holy of holies.

Has anything changed? Nope. We still see the smugly sacrificing heroics of the alleged right and the sycophancy of the alleged left. We see both as they posture themselves as the advocates for all womankind, throwing men and boys directly into the meat grinder of feminist governance with open abandon.

The knightly politician of today likewise offers to protect women from harm and insult, the benevolent patriarch.

The more sensitive, troubadour-like politician of today offers his to support all female issues and alleviates all female discomforts on instruction from women. He’s an archetypical feminist, SJW and sycophant.

The bottom line? What we live in today is essentially a gynarchy, defined as a political system governed by women or heavily in the interest of women. Some will protest that we don’t live in a gynarchy because most of the political leaders are male, but that would be a superficial conclusion. In her book What’s Right With Feminism Cassandra Langer gives a concise definition that accounts for the proxy role of male leaders: “Gynarchy refers to government by women, or women-centered government.”2

Gynarchy refers to any government advocating female interests, including any establishment of laws and bureaucracies that mostly benefit women, regardless of whether the advocates in question are male or female. Said differently the political system that women govern may actually be staffed by male servants called prime ministers, presidents, or politicians who work on behalf of the of women.3

We can hear the protesters already: But surely the United States has always been governed by and for the dominant patriarchal powers?

No, not according to some early observers.

One of them was cultural critic Max O’Rell who in 1903 observed;

“The government of the American people is not a Republic, it is not a monarchy: it is a gynarchy, a government by the women for the women, a sort of occult power behind the scenes that rules the country.” 4

What O’Rell saw in 1903 was that both sides of politics were serving as liegemen to the female populace – and nothing else.

The solution to this is simple and far from easy. All we need is a healthy percentage of the population, say one or two percent, to look past FOX NEWS and CNN programmed thinking; to look past their own biological impulse to save those who don’t need saving and to engage in a pragmatic, rational examination of modern sexual politics.

We need them to see that the so-called candidates they are so bitterly either defending or attacking are just the same whores wearing different clothing.

Mind you, this is not about right vs left, which is a much more tangible and credible divide.

In American elections there is no right and left, just the pandering to Americans acting like robots with emotion chips that have gone on the fritz.

Whether it is with Lilly Ledbetter, VAWA or any other legislation enjoying round bipartisan support, what Americans have is a single option two party system that gives voters the opportunity to feel warm and fuzzy as they destroy their sons while chanting “You GO Girl”

All it will take is a tenacious, indefatigable minority of people who will simply not allow the lies and the injustice to pass unchallenged.

References:

[1] E. Belfort Bax, The “Monstrous Regiment” of Womanhood (1907)
[2] Cassandra Langer, What’s Right With Feminism, iUniverse, (2001)
[3] Alison Tieman provides a historical example of slave leadership in her video When Slaves Ruled.
[4] The Philadelphia Record, quoting Max O’Rell’s 1903 comments on American women

A historical perspective on why men can’t say NO.

By Paul Elam

Men are only as mentally and emotionally healthy as their ability to say no to a woman. Actually, that bears repeating.

Men are only as mentally and emotionally healthy as their ability to say no to a woman.

Obviously, this does not apply in some areas. Mental health problems won’t be solved by simply finding a woman and uttering the word “no.” Gay men may have a somewhat different perspective about this but they are raised with the same life expectations as straight men so there is no real pass for them either. Quite the contrary.

Still, I will hold to this proposition and do my best to explain it. I can tell a great deal about a man, his boundaries, his values and ultimately his integrity and character with a simple measurement of his obsequiousness with and deference to women.

Romantic Chivalry

To understand all this requires a bit of a history lesson, dating back to the twelfth century and the cultural movement driven by romantic chivalry.

At precisely that moment in history the warrior code was harnessed to the emerging culture of courtly love, an aristocratic invention that saw the military principles of honor, gallantry and service placed in the service of a new Commanders in Chief – courtly ladies.

As historian Jennifer G. Wollock summarizes, “The idea that love is ennobling and necessary for the education of a knight comes out of the lyrics of this period but also in the romances of knighthood. Here the truest lovers are now the best knights.”1

While there is arguable evidence that protection of women and children is a basic male instinct, tied to reproductive access, this is likely the first known time in history where that mandate was codified.

Over a period of a few hundred years, romantic chivalry spread to all the principle courts of Europe and found its way more broadly to lives of everyday men and women who coveted the lifestyle of the upper class. It also fostered a great deal of female privilege and the inescapable neoteny that came with it.

So went the first known institutionalization of pressuring men into a tradition of male servitude – or obsequiousness – toward women that continues unchecked today. Yet it was only the first of three foundational events that would become the prevailing model of gender relations; one that negatively impacts men’s lives and mental health.

The Industrial Revolution

IR-300x233The next developmental watershed in men’s deference to women was the Industrial Revolution. While thrusting humanity into modern civilization, it was the next giant step toward normalizing a standard of mental illness in men where it concerned their relationships with women.

Prior to the Industrial Revolution, men largely worked in or near their homes. They worked as artisans, farmers, producers of livestock, tradesman or some other profession that they passed down to their sons through apprenticeship and mentoring.

While still driven by the force of romantic chivalry, they were as involved in the raising of children as mothers were. Those mothers, by the way, also had laborious duties that were a regular part of their role in the family. With the combined work of both parents and participation of the children, families operated more like business concerns than what you most commonly see today.

Both discipline and nurturing from both parents were immediately present; both male and female influence in the lives of children.

The Industrial Revolution, combined with romantic chivalry, accelerated the problem. The mass migration to cities began. Fathers were removed from the home (and the daily lives of their children) to go into factories and work. And of course one of the first products of that revolution was advanced technology in the home, making the lives of women much safer and less arduous. It also created a lot more free time for women, arguably time for them to become fixated on their emotional needs.

The impact of that on family dynamics hit like a tsunami. Women were left to the increasingly softening work of home and children alone, and left in want of adult company. Husbands returning from long, grueling days of labor returned home to be fed and to rest, without the luxury of making up time they had missed with their families.

In this familial void, women quickly turned to their children, particularly male children, to fill their emotional needs. And fathers, consumed by work and duty, largely just enforced the wishes of the mother on the children. This triggered the second wave of privilege and psychological neoteny in western women and where men, due to resentment over their absence, began to be demonized.

Oedipal Culture

All of this greatly increased the likelihood that mothers would form inappropriate bonds with their male children in order to fill the holes in their lives. In other words, we took a step toward a society of emotional incest.

This is difficult to understate. What I am defining here is a culture of emotionally incestuous bonding between mothers and sons. The implications of that are tremendous, and in fact they seem to have been verified by the following 150 years of technological advancement and cultural malaise.

Perhaps it is not coincidental that the onset of the industrial revolution also saw the first formations of what were known to be “Henpecked Husbands” clubs; groups of men who gathered to use peer pressure to induce each other into tolerating more demands and abuse from their wives.

aaaaaaaaa-300x200The Industrial Revolution gave birth to a new age in civilization. It also ultimately resulted in the breakdown of the family unit as it was once known. The late nineteenth century rang in the Tender Years Doctrine, and with it the first legal presumption that younger children were better off in the care of mothers than fathers. The steamroller did not stop from there, it accelerated. The same glut of time and resources that spawned women to create an emotionally incestuous culture also produced gender feminism, the last and final of a monumentally powerful triad of events that left the majority of men in seemingly helpless servitude to women.

Barely one and a half centuries from the first American factory being built and our culture is all but dominated by a woman-first mentality. So rote and mindless have men become that they allow single mothers to effortlessly continue the spread of emotional incest and other forms of child abuse.

Our boys enter an education system completely dominated by female teachers, all of whom are a product of the same forces that created the new paradigm.

Society, especially the female dominated realms of home and early education, produces males that are highly, often terminally dependent on female approval. By the time boys get more substantial exposure to males, the pattern is set. Not to mention the fact that the males they are exposed to are as dependent on female approval as those who might otherwise provide mentoring. They too, as beta enforcers, put pressure on boys to participate in the incestuous bond as expressed in the schools.

This puts us squarely in an age of crippled masculine identity and the consequential impotence. We have legions of men who have stood by silently while their families have been destroyed in corrupt courts, where our young men are being driven out of education and into fields of combat and where men are more likely to support and enable these travesties than to object to them.

Their silence is the mental health issue of our time and you can see it reflected most clearly in men’s interpersonal relationships with women.

When I co-wrote “Say Goodbye to Crazy,” a book aimed at women who were dealing with the devastation wrought in their relationships by mentally unstable and abusive ex-wives, a substantial part of the focus was directed at husbands who lacked the ability to stand up to their former partners.

That problem is not contained to the second marriages of a handful of men. It is a sweeping societal problem that affects all men.

If you read my last article about male space, you will know that when I gave men in a treatment setting the task of focusing on themselves vs focusing on the women in that community, the immediate reaction was fear. That fear was proven justified when the men and women, both staff and clients of that facility, reacted in anger to the men putting themselves first for a single weekend.

What was also proven was the dire need for men to overcome overwhelming programming and pressure.

With a catastrophic gender suicide gap and a plethora of other problems affecting men, at the root of it is men’s programming to sacrifice their interests, well-being and their boundaries in order to take care of and please women.

They have lost the ability to say no. Indeed they have never had it. They are terrified of the loss implied by the very thought of it. The fact that we have done away with all of our rituals to transition boys into manhood does not help but that will be a topic for a future essay.

Changing Course

Correcting this, reversing the trend, is easier said than done. In fact, it is damned hard work for most, and simply undoable for the many who lack the strength to face and walk through fear on such a primal level. It can, however, be accomplished in stages for the dedicated.

The first stage is Simple Awareness and is by far the easiest. It is just education and can be had as easily as grasping the contents of this writing. When men understand the forces that compel them to please women at any cost, they create the opportunity and motivation to imagine it can be corrected. With that, they can rewrite their future, largely by rewriting their history. More to come on that as well.

The second stage is brutal. There is no other way to put it. It requires men to face the fear of ripping the emotionally incestuous bond; the foundational fear of all men, the fear that most resembles the fear of death. It means putting themselves in the jaws of the beast from which they have to scratch and claw their way out.

Once they have emerged they reach the final and unending stage of walking in the footsteps that were determined by a newly shaped history, sans the Romantic Chivalry, sans the emotional incest and sans the gynocentrism.

I realize that the definitions of these stages are cursory and incomplete. There is much more to them. A more thorough examination is next in this series of essays intended to help men free themselves and their sons from the clutches of a path that was chosen for them in favor of a path that they carve out for themselves.

 

[1] Jennifer G. Wollock, Rethinking Chivalry and Courtly Love, (Published by Praeger, 2011)

This article was first published at An Ear for Men and republished with permission.

Auguste Comte’s cult of woman at the heart of the western-republic

Auguste Comte (1798 – 1857) was the founder of the doctrine of positivism, founder of sociology (coining the term), and a champion of the idea that women should be placed at the reverential centre of human affairs. The following excerpts are from Engendering the end of European history: Auguste Comte’s Cult of Woman at the Heart of The Western Republic by Professor Mike Gane. — PW

 

Introduction

Auguste Comte is not generally acknowledged to have played any major role in the development of modern historiography, and even in sociology (a word he coined in 1839) and philosophy he is today a neglected figure. Ending the neglect is timely, not least because we approach the bicentenary year of his birth (1998). There are, however, a number of obstacles to such a réévaluation. Sociology prefers to identify Marx, Durkheim and Weber as its principal modern founders, whereas as late as the 1960s Comte was still taken as the starting point in introductory courses.

In accounts of rationalism and positivism it is Hume who now dominates the picture. Comte’s own eccentricities, particularly the project of the religion of humanity with its idealisation of woman, and its Utopian restructuring of the ‘western republic’ under a new spiritual authority based in Paris, make it difficult for social scientists to read his contribution other than as an aberration. But is it adequate to treat Comte as ‘mad’ in order to move on? In this essay I want to explore what it is we miss if we do pass over his contribution. One way of examining his work is to ask questions about the nature of Comte’s strategic thought precisely as it encountered issues of space and gender.

Auguste Comte

After completing the founding study of the law of the three states in 1842, his life and thought were deeply shaken by two events. The first was personal. He separated from his wife, Caroline Massin, in 1842, the very day he completed his first major work. In 1844 he began an intense emotional affair with Clotilde de Vaux, at her insistence platonic, which lasted until her death in 1846 at the age of thirty-two.1 The second event was the marked change in the social composition of French society and the experience of the revolution of 1848-1851, particularly the emergence of the proletariat as a political factor.

Clotilde de Vaux

Clotilde de Vaux

In the 1840s Comte’s method and conceptions went through considerable transformations. He rationalised his emotional life as a salutory purification and spiritualisation, and after her death Clotilde was transfigured into a saintly figure whose image Comte began to worship.2 Reassessing his own project he argued that all attempts to solve the western crisis through reason and science alone only exacerbated it. All reason, for him essentially masculine, could be effective in the human context only if guided by the moral and emotional superiority of love and affection, essentially feminine. Comte took his own experience of the sublimation of physical love as a necessary process for all those trying to resolve the social and cultural transition of the three states. He installed the maxims of Clotilde within the new religion of humanity in imitation of the medieval cult of the virgin mother.3

When he came to work out the logic of the revised strategy, he based the new construction on a subjective method: the law of the three states was to be completed by adding a theory of the emotions to the theory of science and industry. The final, third, state became, in Comte’s last version, a combination of science and fetishistic worship… This fundamental order was to be ruled by a purifying cult of woman, regarded as the centre of love and affection. In order to reach this final state there would be a transition period in which the dictatorship of the proletariat would purify economic life and the commercial spirit.4

***

Comte’s thoughts on the new society were far from communistic. Against the revolutionary and communist visions of the dictatorship of the proletariat, Comte argued that the positive doctrine would legitimate a new hierarchical social order: in the economy it would legitimate differences of wealth, and in the family it would legitimate the separation of the sexes and the spiritual ascendency of women based on the realisation of the principle of virgin motherhood. Comte aimed to appeal to all sections of political opinion, radical and conservative, since he wanted to reveal precisely how each element fitted into a broad scheme of social progression.5

***

Comte is just as radical in his proposal for a reorganisation of gender relations. Here his aim is to reverse the tendency to the debasement of love in Western culture, and to deal with the new phenomenon of feminism and the demand for equality between the sexes. Comte poses this issue again historically as a problem of the debasement of the ideals of chivalry and courtly love of the medieval period. His aim is to restore some substance to the idealization and purification which the medieval practice seem to inspire.6

He commends the principle of eternal widowhood (with certain limited exceptions which would have applied to Clotilde), and reasserts the value of the segregation of the sexes. The woman should obey the husband, but the latter should adopt the cult of women and guardian angels. Comte’s radical hypothesis, however, is that all sexual relations in society should be replaced by a utopia of the virgin mother. This utopia itself will reverse the decline in the status of women. The utopia would give women complete control over human reproduction. It is not absolutely clear just what Comte had in mind. There could be an organic development which itself would lead to a new hermaphroditic condition, or artificial insemination would become the norm.

The specific details of the cult of woman were developed and practised by Comte: the nature of the image, the prayers, the language, the gestures.7 The objective is purification and hygiene. What women will do is left an open question to be developed and solved by women themselves.8 His view is, however, that the physical act of sex so far as men are concerned is not principally to be understood in terms of reproduction but rather in terms of its sublimating function. Against the demands of feminism, for instance as exemplified by the demands of his wife Caroline Massin, he claimed that they could never form the basis of a set of stable human relationships, but produce only continuous metaphysical strife.

It is through the segregated and hierarchical structures, through idealisation and duty, that a new stability can be attained. In effect therefore, the Comtean programme for the family is intended to end the metaphysical phase within the domestic sphere. Once the final stage is achieved science itself comes to an end in a system of harmonised laws which are all conscious of their place in the totality. It seems at this point that life will be made up of rituals, ceremonials, re-enactments and reproductions of the various aspects of the three-state law. In this sense the law seems to reflect Comte’s own deep longing that the pain of the modern crisis be ended, as it predicts the certainty of a positive state in which everything will find its rightful place. Comte noted in 1852 that it is feeling which is;

the sole existing preservative of Western society from a complete and irreparable dissolution. Since the close of the Middle Ages, the influence of women has been the sole though unacknowledged check on the moral evils attaching to the mental alienation toward which the West more and more tended, especially its centre – France.

He insisted that it is only when men begin to think under ‘the inspiration of women’ can they ‘bring synthesis into constant harmony with sympathy.’9

***

The final system of Comte’s sociology, with the modifications introduced from his reconstructed masculinity, suggests that the medieval system already attempted to install a cult of woman in the worship of the virgin. In 1853, Comte returned to the great western transition and again treated it in terms of the contrapuntal movements of its main phases.10 But Comte’s reorganisation of his explanatory forms did not change: he simply added a note at the beginning of the story indicating the fundamental but passive influence of women. –women preserved society from complete dissolution.11 At the other end of the account of the transition he added a note on the effect of the decisive influence of Clotilde to the reconstruction of the positive philosophy.12

Nevertheless the social topography of Comte’s later vision was strikingly different from the earlier one: the western revolution is an interregnum between two social systems in which the feminine principle, the heart, rules the masculine principle, the intellect. More and more the systems at both ends of the historical sequence became structurally identical. the scientific elite would become the priesthood of the new religion of humanity, but a religion without theology. Paris would replace Rome as the sacred heart of Europe, and Clotilde would replace Mary at the heart of a new cult.

Notes:

[1] I have discussed Comte’s personal relations and how they related to his intellectual development in M. Gane, Harmless Lovers? Gender, Theory and Personal Relationships (London, 1993), ch 6; and in ‘Unresolved Comte’ in Economy and Society, 24 (1995), 138-49.
[2] In the crisis of the insurrection in Paris in June 1848, Comte wrote a ‘Saint Clotilde,’ an address of commemoration on the anniversary of Clotilde’s death. In the address he referred to the ‘ill-omened detonations… of bloody conflict’ going on around him. He said, ‘I am indebted to thee for finding some pure satisfaction in a dreadful crisis… Though mingled with warlike sounds, I already hear indications that the human metropolis is returning to its normal condition. The carnage on both sides may have ceased, at least until the next conflict, which will be still more terrible, unless the working men now in arms shall have discovered their real camp.’ A. Comte, Confessions and Testament: And his Correspondence with Clotilde de Vaux, edited by A. Crompton (Liverpool, 1910). pp.349-57.
[3] For a typical statement of these relations see the Preface in A. Comte, System (New York, nd) vol 1, pp.ix-xxix.
[4] See Comte, System (New York, nd).
[5] These propositions were worked out in continuous outpourings in the years of positivism after 1847.
[6] All the main details of his ideas are expounded in A. Comte, System, (New York, nd), all four volumes.
[7] Comte might well have been influenced by the revival of Catholicism which emphasised Christian love. See a discussion of this in E. Berenson, ‘A new Religion of the Left: Christianity and Social Radicalism in France, 1815-48’ in The French Revolution and the Creation of Modern Political Culture, edited by E. Furet and M. Ozouf (Oxford, 1989), vol 3, ch 29. For details of Comte’s religious practice see for example the collection of texts in The Religion of Humanity, edited by A. Crompton (Liverpool, 1907).
[8] In effect Comte leaves women little room for choice since his sociology has already allocated women their role, function, and place in the final state.
[9] In Comte, Preface to The Catechism of Positivism, (London 1891).
[10] See A. Comte System, vol 3, pp.452-531.
[11] See Ibib. p.436.
[12] See Ibid. p.530.

A Privileged and Pampered Sex?

The following Letter To The editor of Reynolds Newspaper in 1896 (England) provides a snapshot of gender inequity before the law, in this case a gradual softening of female prison experience compliments of a misguided male chivalry – PW

A Privileged and Pampered Sex

TO THE EDITOR OF REYNOLDS NEWSPAPER

1896- Women a priviledged and Pampered Sex - Reynolds's Newspaper - Sunday 29 November 1896SIR,–A paragraph in your issue of the week before last stated that oakum-picking as a prison task had been abolished for women and the amusement of dressing dolls substituted. This is an interesting illustration of the way we are going at present, and gives cause to some reflection as to the rate at which a sex aristocracy is being established in our midst. While the inhumanity of our English prison system, in so far as it affects men, stands out as a disgrace to the age in the eyes of all Europe, houses of correction for female convicts are being converted into agreeable boudoirs and pleasant lounges.

A case in the police court before Sir John Bridge two or three weeks ago further brings into relief the sort of privilege and pampering accorded to one sex at the expense of the other. A woman of the town forced herself upon a young man going home at night and seized hold of his arm. On his shaking her off, the report says “she fell to the ground” (a well-known dodge). Sir John Bridge, on hearing the evidence, was bound to acquit the defendant, but added a rider to his judgement, advising the unfortunate man who had been first assaulted and then had a false charge brought against him, to compensate the woman with half-a-sovereign! Had some luckless male beggar (the brother, let us suppose, of the prosecutrix in this case), after having seized hold of a gentleman’s arm and been shaken off, “fallen to the ground,” and then prosecuted the said gentleman for assault, what would Sir John Bridge or any other Magistrate have said? Would he have suggested 10s. compensation or would he have given him ten weeks? I leave the reader to judge. But the several remarks with which Sir John accompanied his decision are especially noteworthy. He said in effect that “however badly these women behaved” the man ought not to resist them. In fact, the law of self-defence is to be suspended wherever females are the aggressors. This monstrous opinion is on par with the constant iteration in the present day of the “manly” duty of non-resistance and passive obedience to female domination.

We want, sir, a little of the sturdy, healthy, good sense of our ancestors to revisit the glimpses of the moon and speak out against these maudlin, whining, sentimentalisms, and tell us that there are occasions when women, despite the blithering weakness on which they sometimes presume, deserve as severe punishment in their own and the common interest as any male human being who grossly misbehaves himself. That anything in petticoats may ride roughshod over every requirement of decency, justice, or fair-play with impunity is a new doctrine, being assiduously preached, sauced with whimpering appeals to men’s chivalry, gallantry, and the rest of it. Woman’s “weakness” is now fast becoming as oppressive an engine of tyranny and inequality as exists in this or any other country. For though the rich man can sometimes buy off his tormentor, the poor man is handed over by the law, gagged and bound, to the caprices of any vile shrew whom in an evil moment for him he may have made his wife.

I am personally in favour of the abolition of corporal punishment, as I am of existing prison inhumanities, for both sexes, but the snivelling sentiment which exempts females on the ground of sex from every disagreeable consequence of their actions, only strengthens on the one side every abuse which it touches on the other. Yet we are continuously having the din of the “women’s rights” agitation in our ears. I think it is time we gave a little attention to men’s rights, and equality between the sexes from the male point of view.–Yours, &c.,

A MANLY PROTESTOR

The Dream of Heroism and Love – by Johan Huizinga

The following are excerpts from J. Huizinga’s 1924 book The Waning of The Middle Ages, chapter V: The Dream of Heroism and Love. – PW

The knight and his lady, that is to say, the hero who serves for love, this is the primary and invariable motif from which erotic fantasy will always start. It is sensuality transformed into the craving for self-sacrifice, into the desire of the male to show his courage, to incur danger, to be strong, to suffer and to bleed before his lady-love.

From the moment when the dream of heroism through love has intoxicated the yearning heart, fantasy grows and overflows. The first simple theme is soon left behind, the soul thirsts for new fancies, and passion colours the dream of suffering and of renunciation. The man will not be content merely to suffer, he will want to save from danger, or from suffering, the object of his desire. A more vehement stimulus is added to the primary motif: its chief feature will be that of defending imperilled virginity—in other words, that of ousting the rival. This, then, is the essential theme of chivalrous love poetry : the young hero, delivering the virgin. The sexual motif is always behind it, even when the aggressor is only an artless dragon; a glance at Burne-Jones’s famous picture suffices to prove it.

One is surprised that comparative mythology should have looked so indefatigably to meteorological phenomena for the explanation of such an immediate and perpetual motif as the deliverance of the virgin, which is the oldest of literary motifs, and one which can never grow antiquated. It may from time to time become stale from over-much repetition, and yet it will reappear, adapting itself to all times and surroundings. New romantic types will arise, just as the cowboy has succeeded the corsair.

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Nowhere does the erotic element of the tournament appear more clearly than in the custom of the knight’s wearing the veil or the dress of his lady. In Perceforest we read how the lady spectators of the combat take off their finery, one article after another, to throw them to the knights in the lists. At the end of the fight they are bareheaded and without sleeves. A poem of the thirteenth century, the work of a Picard or a Hainault minstrel, entitled Des trois Chevaliers et del Chainse,1 has worked out this motif in all its force. The wife of a nobleman of great liberality, but not very fond of fighting, sends her shirt to three knights who serve her for love, that one of them at the tournament which her husband is going to give may wear it as a coat-armour, without any mail underneath. The first and the second knights excuse themselves. The third, who is poor, takes the shirt in his arms at night, and kisses it passionately. He appears at the tournament, dressed in the shirt and without a coat of mail; he is grievously wounded, the shirt, stained with his blood, is torn. Then his extraordinary bravery is perceived and he is awarded the prize. The lady gives him her heart. The lover asks something in his turn. He sends back the garment, all blood-stained, to the lady, that she may wear it over her gown at the meal which is to conclude the feast. She embraces it tenderly and shows herself dressed in the shirt as the knight had demanded. The majority of those present blame her, the husband is confounded, and the minstrel winds up by asking the question : Which of the two lovers sacrificed most for the sake of the other?

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The warlike sports of the Middle Ages differ from Greek and modern athletics by being far less simple and natural. Pride, honour, love and art give additional stimulus to the competition itself. Overloaded with pomp and decoration, full of heroic fancy, they serve to express romantic needs too strong for mere literature to satisfy. The realities of court life or a military career offered too little opportunity for the fine make-belief of heroism and love, which rilled the soul. So they had to be acted. The staging of the tournament, therefore, had to be that of romance ; that is to say, the imaginary world of Arthur, where the fancy of a fairy-tale was enhanced by the sentimentality of courtly love.

Note:

[1] Of the three knights and the shirt.

Riding the Donkey Backwards: Men as the Unacceptable Victims of Marital Violence

By Malcolm J. George

In post-Renaissance France and England, society ridiculed and humiliated husbands thought to be battered and/or dominated by their wives (Steinmetz, 1977-78). In France, for instance, a “battered” husband was trotted around town riding a donkey backwards while holding its tail. In England, “abused” husbands were strapped to a cart and paraded around town, all the while subjected to the people’s derision and contempt. Such “treatments” for these husbands arose out of the patriarchal ethos where a husband was expected to dominate his wife, making her, if the occasion arose, the proper target for necessary marital chastisement; not the other way around (Dobash & Dobash, 1979).

Although the patriarchal view supporting a husband’s complete dominance of his wife persisted into the twentieth century (E. Pleck, 1987), during the latter half of this century, we find a definite shift in people’s attitudes toward marital relationships. Beginning in the 1970s, for instance, advocates like Del Martin (1976) and Erin Pizzey (Pizzey 1974; Pizzey & Shapiro, 1982) exposed the “hidden” secret of domestic violence. As a result, terms like “domestic violence,” “domestic abuse,” and “battered wife” have found their way into our everyday speech. Finally, society seems to be taking the issue of domestic violence against women seriously and looking for solutions to stem if not to end the violence.

Most of the early research dealing with domestic violence focused solely on the female victims and the social factors that supported the victimization of women (Smith, 1989). Consequently, a voluminous literature now exists that portrays domestic violence as a unitary social phenomenon stemming from a patriarchal social order where women are portrayed as the victims and men perceived as the perpetrators (Dobash & Dobash, 1979). Such research has had a significant impact upon the evolution of recent changes in civil law, enforcement of criminal law, and the ways law enforcement and social agencies respond to the needs of battered wives (see Victim Support, 1992).

As noted in the opening section, finding evidence that society in centuries past found it necessary to punish men who did not uphold the patriarchal way suggests previous recognition that a husband could be assaulted or dominated by his wife. In recent years though, such a possibility has found little support or credence. Rather, the view of husband-as-victim of domestic violence is more likely a subject of cartoons (Saenger, 1963) or of jokes about “hen-pecked” husbands (Wilkinson, 1981). In fact, raising the issue of husband-as-victim has spawned a heated controversy within academic circles pitting those who have reported such evidence (see Mills, 1990; Mold, 1990; Straus, Gelles, & Steinmetz, 1980) against those who scoff at such a possibility (see Pagelow, 1985; Pleck, Pleck, & Bart, 1977; Walker, 1989, 1990).

A number of factors apparently are stoking the debate. Among those most often cited are the relative numbers of male versus female victims, the methods used to determine whether or not male victimization has occurred, and the nature and context of female violence. With respect to this last factor, the nature and context of female violence, the debate has widened to include whether the violence perpetrated by a woman against a man is motivated solely in terms of self-defense from either actual or possible bodily threat, whether the violence perpetrated by a woman against a man is in retaliation to previous victimization by a male partner, and whether the resulting injury inflected on a man by a woman is comparable to that inflicted on a woman by a man.

With respect to the first issue much of the data available on domestic violence in the United States, for instance, indicates that, as Mildred Daley Pagelow (1985) argues, females far outnumber males in terms of being the victims of violence. Such is also the conclusion of a literature review prepared for the United Kingdom’s Home Office (Smith, 1989). Given that most studies suggest that domestic violence is exclusively perpetrated by men against women and propose theoretical frameworks to account for this unilateral condition, men who experience unilateral violence at the hands of their wives or female partners have been all but neglected. Dismissed by the argument that few men are actually the victim of spousal abuse or that these few were in all probability men in denial of their own abuse complaining of their spouses’ self-defense needs, the experiences of such men have warranted sparse academic concern.

Another feature preventing serious attention toward the issue of battered men is the belief that studies of battered women will suffice to provide a background for understanding male victims. Further, it has been suggested that in those very few cases of battered men that their social and legal needs are already met within the context of present and available social and legal provisions (Pagelow, 1985).

Although some argue that the relatively few cases of battered men warrant little serious study, incidents of battered men have drawn the attention of numerous social agencies in the United Kingdom, for instance, among the police (Burrell & Brinkworth, 1994; Kirsta, 1994), police surgeons (Harrison, 1986), counseling agencies (Jaevons, 1992; Kirsta, 1991, 1994; Thomas, 1993), probation services (Jaevons, 1992), social agencies like the Samaritans, the Salvation Army, and shelters for the homeless (Harrison, 1986; Jaevons, 1992; Lewin, 1992), psychiatrists and physicians, (Borowski, Murch, & Walker, 1983; Harrison, 1986; Oswald, 1980), fathers’ rights groups (Harrison, 1986), lawyers (Wolff, 1992), and even among those who work with battered women (L. Davidson, personal communication, April, 1994; ; Kirsta, 1991; Lewin, 1992; E. Pizzey, personal communication, December, 1992).

This paper addresses the question of male victimization by reviewing research studies and literature in which domestic violence directed against husbands/male partners has been found or considered. Further, I argue that more research is needed to help define the similarities and differences between male and female victims of domestic violence. The contention that the numbers of battered men in society are very small and thus present an anomaly to the general thinking that women are the only “legitimate” subject of domestic violence is denied. The fact is that taking a serious look at the phenomenon of battered men may actually be a necessary next step to help “de-contaminate” the study of domestic violence (Note 1).

ARE MEN VICTIMS?
RESEARCH AND CONTROVERSY

Although domestic assaults against men have been reported in the literature since the 1950s (Bates, 1981; Straus, 1993), the earliest academic reference to “battered husbands” can be traced to the work of Suzanne Steinmetz (1977, 1977-78). Extrapolating from a small scale study, Steinmetz suggested that the incidence of “husband beating” rivaled the incidence of “wife battering” and that it was husband abuse, not wife abuse, that was a largely underreported form of domestic violence. Her claims received considerable media attention in the United States and elsewhere, but she was savagely attacked for misreading, misinterpreting, and misrepresenting her findings by opponents. Pagelow, for one, (1985) criticized Steinmetz’s evidence on a number of grounds, for instance, the use of aggregate, as opposed to couple samples. Further, she noted that Steinmetz’s work did not address the context in which women were the perpetrators of violence, namely, “self-defense.” Consequently, Pagelow argued that the claim of husband abuse could not be supported and that the “battered husband syndrome” was “much ado about nothing.”

Despite the criticisms leveled at Steinmetz and her concept of the battered husband, violence directed at husbands has been reported by others. For instance, Murray Straus, Richard Gelles, and Suzanne Steinmetz (1980) estimated that about one in eight men in the United States acted violently during marital conflict. However, they estimated a similar number of women also acted violently during marital conflict. They also noted that in a majority of these cases, violence was a mutual or bilateral activity, with only 27% of cases finding that husbands were the sole perpetrators of violence and 24% of cases finding only wives acting violently. With respect to serious violence, as judged by the Conflict Tactics Scales (Note 2), these authors stated that the rate for men beaten by their wives was 4.6%; a figure that indicated “over 2 million very violent wives.” While 47% of those husbands who beat their wives did so severely three or more times a year, 53% of women who beat their husbands severely did so three or more times a year.

In a later article, Straus and Gelles (1986) reviewed both their own and other studies in the United States and reported somewhat equivalent assault rates for both male-to-female and female-to-male. In their 1975 survey, Straus, Gelles, and Steinmetz (1980) estimated that approximately 38 out of every 1000 families experience severe husband-to-wife violence, while 46 out of every l000 families experience severe wife-to-husband violence. Ten years later, Straus & Gelles (1986) reported that the rates have dropped from 38 to 30 and 46 and 44 per 1000 couples, respectively. In overall acts of violence, as defined by the Conflict Tactics Scales, husband-to-wife rates of violence were 121 and 113 and wife-to-husband rates of violence were 116 and 121 per 1000 couples for the two study years (i.e., 1975 and 1985).

Although Straus and Gelles (1986) did not dwell on these comparisons, they did make a statement that seems to run counter to the prevailing academic and public perception of the time, namely, that “an important and distressing finding about violence in American families is that, in marked contrast to the behavior of women outside the family, women are about as violent within the family as men” (p. 470). The small change in the wife-to-husband rate of violence, as opposed to some change in the husband-to-wife violence, was suggested to result from a lack of attention or concern to male victimization. The case for giving due regard to domestic women-on-men assaults and an acceptance of this higher level of victimization was backed by reference to other studies finding similar levels of male victimization (Brutz & Ingoldsby, 1984; Gelles, 1974; Giles-Sims, 1983; Jourilles & O’Leary, 1985; Lane & Gwartney-Gibbs, 1985; ; Laner & Thompson, 1982; Makepeace, 1983; Sack, Keller, & Howard, 1982; Saunders, 1986; Scanzoni, 1978; Steinmetz, 1977, 1977-78; Szinovacz, 1983).

In conclusion, summarized such data as Straus and Gelles (1986) indicating that women engage in minor assaults against their male partners at a slightly higher rate than for the same attacks upon women by men. In situations in which both partners use violence, men and women were also almost equally responsible for the first blow, but in only one quarter of these relationships was the man the sole victim. At more potentially injurious levels of assault, men were considered to exceed women in their aggressive behavior and it was suggested that a relative rate in the order of 6 or 7 to 1 (male versus female) was evident for the perpetration of injurious assaults.

Returning to the controversy surrounding the issue of violence against husbands, Straus (1989, 1993) and Straus and Kaufman-Kantor (1994) have extended such observations and reiterated the importance of giving due consideration to the issue. Straus (1993) has pointed out that some studies fail to report findings of female-to-male violence. For instance, Straus noted that in a Kentucky study of battered wives, the study failed to report a 38% rate of unilateral female-to-male violence. Straus further noted that in reviewing over thirty studies, every (Straus’s emphasis) study using a sample that was not self-selecting had found rough equivalence of assault rates for both women and men (e.g., Brush, 1990; Sorensen & Telles, 1991). Some of the variation in the reports of incidence of violence directed against husbands or male partners could be attributed to the difference in whether the studies surveyed the general population or were based upon samples of reported victims as found in police records or agencies dealing with domestic violence. The much lower rates of male victimization evident from studies on samples of victims of domestic violence drawn from victimization programs police records, or other similar agencies working in the field were suggested to introduce a “clinical sample fallacy” into the debate. In contrast evidence derived from the use of the Conflict Tactics Scales, although widely recognized and used, has been criticized by some as seemingly giving credence to attacks by women upon men by erroneously equating female assaults with potentially more harmful male assaults (e.g., Bogarde, 1990; Kurz, 1993).

Several American and Canadian studies have indicated levels of female violence against husbands or male partners as more than just an anomaly or a small percentage of isolated individual cases. For instance, Nisonoff and Bitman (1979) reported that 15.5% of men and 11.3% of women reported having hit their spouse, while 18.6% of men and 12.7% of women reported having been hit by their spouse. Studies of both dating and married/cohabiting couples have also found that women admit committing unilateral acts of violence against their male partners at levels not greatly dissimilar to those committed by men (Arias & Johnson, 1989). In a survey of 884 United States university students, Breen (1985) found that both male and female students reported being the victim of an act of violence by a romantic partner in approximately equal proportions (18% of the men and 14% of the women). And among married male students, Breen found that 23% reported being slapped, punched, or kicked, while 9% reported being the victim of an assault involving a weapon and a similar percentage reported receiving injuries that required them to seek medical treatment. In a study of particular interest, as it surveyed patients attending an emergency department, Goldberg and Tomianovich (1984) found that men constituted 38% of the victims of spousal violence.

Bland and Orn (1986), in a Canadian study of the relationships between family violence, psychiatric disorder, and alcohol abuse, found that men and women were nearly equal in committing acts of violence against their partners. In another study, this time for 562 married and co-habiting couples living in Calgary, Canada, Brinkerhoff and Lupri (1988) found nearly twice as much wife-to-husband, as husband-to-wife, severe violence. Using data derived again from the Conflict Tactics Scales, these researchers reported a 4.7% rate of severe violence in husband-to-wife relationships while a 10.4% rate was found for wife-to-husband severe violence. These authors also suggested that male violence decreased with level of educational attainment, but female violence increased. Also Sommers, Barnes, and Murray (1992) reported a higher incidence of at least one incident of partner abuse for females as opposed to males (39.1% versus 26.3%).

In the United Kingdom, surveys of domestic incidents are more restricted than the National Family Violence Survey or other comparable surveys in the United States or Canada (Smith, 1989). However, if we allow as evidence the reporting in the popular media, evidence of male victims can be found. For instance, in a UK survey of 2,075 people about family life reported in the popular press, Moller (1991) reported that three times as many women, as men, admitted hitting their spouse or partner. Individual case histories of battered men have also been reported in various popular presses as well as details of an unpublished British study, using the Conflict Tactics Scales, where similar results were found (e.g., Kirsta, 1989, 1991, 1994; Stacey & Cantacuzino, 1993; Wolff, 1992). In an article reviewing a number of legal cases, Bates (1981) commented that while “little had been written about male victimization, it was not difficult to find male victims from even a superficial search of case law.”

By contrast, a study of police and court records in Scotland found that only 2.4% of cases involved a male victim (Dobash & Dobash, 1978). Two other studies in the United Kingdom gave a somewhat different picture. Borowski, Murch, and Walker (1983) in a survey of fifty general practitioners found that just over 80% of physicians reported seeing a case of a female victim of domestic violence about once every six months, but totally unsolicited, 27% of the physicians reported seeing a male victim with about the same frequency. In a study by psychiatrists in Scotland, Oswald (1980) reported on 299 women involved in violent relationships. Forty-six percent of these women reported being both victims of violence by a spouse/partner or near relative and perpetrators of violence towards their spouse/partner or near relative. Another 12% stated they had been violent towards a spouse/partner or near relative, but received no violence from them. In a more recent UK study, Smith, Baker, Buchan, and Bodiwala (1992) reported on the results of their gender-blind study of victims of domestic assaults attending Leicester Royal Infirmary casualty department. Retrospective study of the casualty department records for 1988, of assault victims of both genders who identified their injury as arising from “domestic incidents,” found an incidence of male victims of spousal assault. Covering a number of categories of inter-relational violence within the home, eleven men and 55 women were positively identified as the victim of an assault by their spouse or partner. Another six men and 30 women were identified as having been assaulted by a romantic partner. In the total study of 142 male and 155 female identified victims, an interesting feature was the fact that 59% of males and 25% of females did not identify their assailant.

Furthermore, reports of male victims of female-perpetrated domestic violence can be found using data from Australia (Scutt, 1981). Thus academic literature reporting studies of domestic violence from four countries (United States, Canada, United Kingdom, and Australia) has reported an incidence of male victimization from zero to slightly higher than the incidence of female victimization. While a surprising number of studies find rates of male victimization, the data is not always complete. What is clear, however, is that assaults by women against their husbands or male partners do occur. This is even acknowledged by some of critics of the concept of “battered men” (Walker, 1990). Whatever the incidence of female assaults on male partners is, Pagelow’s (1985) view that male victimization hardly ever occurs is being challenged by numerous researchers coming from a variety of disciplines and research areas (Macchieto,1992). Further, the debate about battered men is becoming more heated, as more men come forth and publicly describe their status as victims of domestic abuse (see Aardoom, 1993; Edwards, 1992; Greenfield, 1992; Raeside, 1993; Smith, 1992; Thomas, 1993; and Turner, 1988).

ON THE NATURE OF ASSAULTS AGAINST HUSBANDS

SELF-DEFENSE?

A major criticism leveled at Steinmetz’s claim of “battered husbands” was that she failed to address the context or the situation that would have prompted a woman to act violently against her male partner. The critics claimed that in those (rare) cases when a woman attacked a man such an assault was in all probability justified in terms of self-defense, stemming from either his previous assaults or the likelihood of imminent assault. Initially, owing to this criticism and believing that most assaults by women on men would be in self-defense, Straus did not pursue any of the initial interest from the original 1975 survey (Straus, 1993). Subsequently, however, reviewing both their own and other studies in the United States, somewhat equivalent assault rates for both male-to-female and female-to-male were identified and discussed (Straus & Gelles, 1986) in the context of this criticism. Detailed considerations to take account of the severity of assault, different reporting and surveying methodologies, and the likelihood that assaults were in self-defense or in response to previous victimization were addressed. It was argued from national survey data that the reported rates at which women admitted a violent act against their spouse and the rate that men reported an attack upon them, seemed to indicate that all female-to-male violence could not be exclusively explained as only women retaliating in self-defense. The responses of women themselves concerning unprovoked assaults on their male partners also mitigated against self-defense as being the sole reason for female-to-male violence. Additionally, the higher median and mean rates of assaultive behavior for women in such studies also mitigates against an explanation that all assaults by women are in self-defense (McNeely & Robinson-Simpson, 1987).

She repeatedly started fights, then called the police accusing him of assault. The cops refused to believe that he had been the victim. It had reached the point where he would stand with his hands clasped behind his back refusing to react or retaliate in any way, while she attacked him with her fists and her nails. (Thomas, 1993, p. 167)

In concluding whether assaults by women were always in self-defense, Straus (1993) pointed out that every study that had investigated who initiates violence, using methods that did not preclude the wife as the instigator, has found that wives instigate violence in a large proportion of cases. Straus’ case that women are likely to be violent in the home is given further support by observations of the behavior of young women in a youth assessment center. The levels of aggression and violence by females has been reported to be as high as for males, but in contrast to the males, is more likely to be expressed inside the center rather than outside in public places (Kirsta, 1994, p. 322). Straus stresses, however, that the high level of violence by women in the studies he reviews might not indicate who started the argument or whether wives attacked as a way of obviating a potential assault from their physically more able male partner.

Critics of Straus’s thesis point out that such evidence against assaults by wives being in self-defense, which are based upon data obtained from the Conflict Tactics Scales, fail to take account of the occurrence of acts of violence before the survey year for which questions are asked and fail to take account of the more serious potential for injury to women (Bogarde, 1990; Kurz, 1993; Pagelow, 1985). Thus, it is suggested that assaults by women may be a result of abuse and violence in previous years by the husband or male partner. Straus (1993), in reply to such criticism, has stated that he considers at least some writers to misrepresent his published work in respect to the victimization of both women and men (e.g., Kurz, 1993). Nowhere perhaps is controversy more acute than in the argument over assaults made by women that result in death of their male partner. In this instance, considerable attention has been paid to the cumulative process of abuse that may lead a woman to commit such an attack out of shear desperation (Walker, 1993). Even here, however, Mann (1989) has propounded that there is room for doubting that all such attacks are as a result of “delayed” self-defense by noting that not one woman in her sample of women imprisoned for murdering husbands or lovers had been battered. Straus (1989, 1993) and Sommer, Barnes, and Murray (1992) have also noted that other studies of homicides indicate women not acting in self-defense.

INJURY OR NON-INJURY?

The final dismissal of violence by wives against husbands or male partners derives from the assumption that female violence is not as injurious or is less injurious than violence perpetrated by men. Data already discussed indicates that assaults by women on men can fall into the more serious category of the Conflict Tactics Scales or, in other words, the level of assault at which there is much greater risk of injury. Reviewing data obtained in hospitals, both Goldberg and Tomianovich (1984) and Smith (et al., 1992) found that male victims received injuries that required medical attention. Smith (et al. 1992) also reported that males tended to receive more severe injuries and lost consciousness more often than women.

[A] man was admitted to Barts [St. Bartholomew’s Hospital, London] after his wife had split his head with a meat knife. He was lucky to escape with his life. (quoted in Harrison, 1986, p. 34)

I’ve sewn up men who have had crockery thrown at them and bottles smashed over their heads. I once saw a man who looked as if he’d walked into a steamroller … he was covered in bruises and cuts. (quoted in Harrison, 1986, p. 35)

In one well publicized case last year, Mrs. D… C…, ripped off one of her husbands testicles. Surgeons failed to save it and the judge ordered the woman to pay £480 in costs. A judge ordered Mrs. C… to pay court costs of £480 but did not make a compensation order. (quoted in Wolff, 1992, p. 22)

It must be pointed out, however, that in the case of the United Kingdom study (Smith et al, 1992), victims had been attacked by a variety of related and unrelated aggressors in the home, and some male victims could have received greater injuries as a result of attacks by men. The upper body strength of the average woman is less than that of the average man and so it is possible to argue that there is less ability to injure. However, the difference in strength need not be large (Fausto-Sterling, 1992). Reference has also been made to the disparities in method of assault used by women as opposed to men (Flynn, 1990; Straus, 1980) whereby a woman attacking a man tends to use methods of assault not dependent upon strength, for example, using a household implement as a weapon. Seeking to determine whether females sustained greater injury than males, McLeod (1984) reported on an analysis of 6,200 cases of domestic assaults reported to law enforcement officers or the National Crime Survey interviewers. Therein, she reported that women, in attacking men, were more likely to use weapons (75% of females used weapons while 25% of males did so). Although the numbers of women attacked in the sample were larger, the extent of the injuries suffered by the male victims tended to be more serious. Thus women made up for their lack of physical strength by using a weapon, usually a household object. The prevalence of women using weapons has been reported in United Kingdom studies (George, 1992) as well as in an Australian study of battered husbands (B. Thurston, personal communications, May-November, 1993). These findings are in keeping with the suggestion that women are more prone to use weapons and forms of assault that do not depend upon physical strength for their efficacy (Straus, 1980). The rate at which men might report injuries, and indeed attacks, was also suggested to conceal the extent of male victimization; a point that has been made by others (Mack, 1989; McNeely & Robinson-Simpson, 1987). Evidence that men view attacks made upon them and the resulting injuries somewhat differently than women’s reactions was presented by Adler (1981) in a paper that was essentially refuting domestic violence against men. The consequence of this tendency to underreport, which is also very evident by women victims, would have considerable implications for the reported incidence of male victimization.

I suffered broken ribs…. I certainly never seriously contemplated taking any action that might have resulted in her being charged with assault. (Scottish victim, abstracted from a personal letter to author, March, 1992)

In any case, Straus (1989, 1993) has pointed out that dismissing male victimization on the basis of less or lack of injury has implications for the whole consideration of domestic violence. By noting the difference between the figures derived from the Conflict Tactics Scales studies and injury adjusted rates, he pointed out that the number of women victimized would be drastically reduced, even though they had still been technically assaulted in the home and potentially left fearful. Thus it could also be considered an inequity to dismiss non-injurious attacks against men on this basis and assumes that even non-injurious attacks on a man are of no psychological trauma; a view that presupposes a stereotypical attitude towards men. Psychological trauma of men as a result of threat or stressful life events is established by literature from both physiological and psychological studies (Frankenhaeuser, 1975; Stoney, Davis, & Mathews, 1987) and the social sciences (e.g., Travato, 1986).

The danger is, however, that this view could either result in, or be used to legitimize, subsequent attacks by the man (Straus, 1989,1993; Straus & Gelles, 1986). It is clearly appropriate that concern should be addressed to even non-injurious assault given the fact that medically it is well established that, for instance, blows to the head need only inflict superficial soft-tissue injury to be associated with loss of consciousness and potential for neural or cerebrovascular trauma (Kelly, Nichols, Filey, Lilliehei, Rubinstein, & Kleinschmidt-DeMasters, 1991).

THE CONTEXT OF VIOLENCE?

Little attention has been paid within the debate over battered husbands as to the reasons why women might attack their male partners other than for reasons of self-defense (Makepeace, 1983; Walker, 1984). The prevalent thinking underlying why men attack their female partners rests upon the notion that men need to control women (Dobash & Dobash, 1979; Makepeace, 1983; Walker, 1984). In contrast, even Straus (1993) tends to discuss female violence against male partners only with reference to either self-defense or “slap the cad” scenarios that imply an element of justification.

Not all accounts accept the notion that a woman’s aggressive behavior toward a man is a consequence of her need to protect herself from imminent danger, though. For instance, in a chapter dealing with violent women, Shupe, Stacey, and Hazlewood (1987) argue against the “universal” application of the self-defense motive in women’s aggression noting that “women’s violence cannot be dismissed as sheer rationalization” (p. 52). Women can act in very aggressive ways for reasons other than self-defense. Certainly, the aggression found among some lesbian couples cannot be attributed to self-defense only (Hart, 1986; Renzetti, 1992), including among some couples a high level of sexual coercion (Waterman, Dawson, & Bologna, 1989). The fact is that women are capable of performing instrumental acts of aggression against their partners. Some have argued that women’s aggression toward men, as well as men’s toward women, can be attributed to their need to dominate, possess, or from feelings of insecurity (Marsh, 1976). In the author’s governmental report dealing with battered men (George, 1992), two thirds of the male victims surveyed identified “bullying” or “control” as the major reason why they felt their wives used violence in their relationship. Similar findings are also reported in studies of abused husbands in Australia (B. Thurston, personal communications, May-November, 1993) and Canada (Gregorash, 1993). Bates (1981), in his review of legal cases, such as Willan vs. Willan (United Kingdom), Keehn vs. Keehn (United States), Green vs. Green (Canada), and Sangster vs. Sangster (South Australia), found evidence of bullying, massive ill-treatment, and acts that caused danger to life and limb. Thus these isolated reports of male victims seem to indicate that, at least in some cases, violence directed at men by their wives has very similar motivation and content to that reported for men’s aggression against their wives.

Also as women are often the victims of sexual aggression (Walker, 1989), reports of male victims of female sexual abuse can be found in the literature (Bates, 1981; Stets & Pirgood, 1989; Struckman-Johnson, 1988; Swet, Survey, & Cohan, 1990; Thomas, 1993; Travin, Cullen, & Potter 1990). Further, such sexual abuse can be very devastating for the male victims (Sarrel & Masters, 1982).

Some have suggested that battered husbands may precipitate their wives’ violence by being “emotionally unresponsive” (Harrison, 1986; Kusta, 1991), inattentive (Straus, 1993), or being physically weak or disabled (Pagelow, 1985). The suggestion, however, that a man’s “emotional passivity” or “inattentiveness” may be the cause for some women’s assaultive behavior can hardly be used to justify such behavior. Arguably, we would never justify a man’s assault on a woman, for instance, for her passivity or inattentiveness.

Early accounts of battered wives echoed popular misconceptions that such women were to blame for their victimization (Pizzey & Shapiro, 1982). Recently, such victim blaming has been firmly rebutted as little more than a mechanism for the abuser to escape or excuse his antisocial actions (Smith, 1989). Victim blaming is also very much a problem suffered by battered men; while it’s roots lie in humor of the hen-pecked husband variety, it can also be seen within academic analysis of violence against husbands. For instance, Adler (1981) suggested that some men may be accepting and unconcerned by their partners assaults, express jocularity at them, and thus see no reason to end the relationship despite being exposed to violence. It is open to question whether such denial by a victim of his victimization is anything other than an attempt to suppress such feelings and to escape stigmatization by using humor, even though self-directed. Men may view violence towards them and even the resulting injuries with little overt concern, arguably though experiencing inward trauma, all because of the need to deny a sense of their vulnerability (Levant, 1991). The “slap the cad” scenario would seem to be an instance of the application of blame on the male victim based on stereotypical notions that it is not injurious and that men should accept such admonishment for any and all perceived failings in their behavior.

A confluence between male and female domestic violence in terms of defined psychiatric conditions was suggested by Bates (1981), although it has also been estimated independently that less than ten per cent of family violence can be explained by psychopathology (Gelles & Straus, 1988). In contrast, some have suggested that family violence is highly prevalent among individuals with particular mental health problems (Gondolf, Mulvey, & Lidz, 1989). Sommers, Barnes, and Murray (1992) have criticized the view, derived from sociological study, that mental disorders play a negligible role in the genesis of family violence. For instance, Bland and Orn (1986) found a positive correlation between certain personality disorders, alcohol abuse, and violence against either a spouse or children in both male and female aggressors. Sommers, Barnes, and Murray (1992) found certain factors more predictive for both female and male abusers, namely, being young and achieving high scores on Eysenck’s Psychoticism Scale, the Neurotiscism Index, and the McAndrew Scale. Similarly, O’Leary (1993) found that the men in his sample who batter also scored high on the Minnesota Multiphasic Personality Inventory, measures of emotional lability, or evidenced certain personality disorders.

Thus, despite the fact that certain psychiatric conditions are thought associated with a propensity toward violence, there has been relatively little consideration of the role of psychiatric/psychological criteria in the genesis of inter-spousal violence in much of the literature. For instance, jealousy has been linked to patterns of abuse and even homicide among men and women (Bourlet, 1990; Docherty & Ellis, 1976; Freeman, 1990; Renzetti, 1992; Seeman, 1979; Tarrier, Beckett, & Ahmed, 1989).

If we are to develop a cogent theory of the causes of family violence we need to integrate and define the interplay between the social, psychological, and physiological factors (Johnston & Campbell, 1993). Rather than assume we have all the answers by focusing only on the social (e.g., issues of power in relationships) or the psychological (e.g., need to dominate), we must look at all the possibilities. For instance, further research is needed to understand better the underlying neurochemical abnormalities (e.g., dysfunction of the Raphe 5-Hydroxytryptamine system), which leads to impulsivity, heightened aggressiveness, and violent behaviors in some individuals. Medical studies indicate that some women, as well as some men, are found to have conditions that might predispose towards violence and abuse of a partner (Brown et al., 1979; Lidberg, Asberg, & Sundqvist-Stensman, 1984; Lidberg et al., 1985; Linnoila et al., 1983). Rather than focus on purely social theories of family violence we need to reexamine partner abuse in light of what the neurosciences can tell us of such behaviors as well.

MEN AS VICTIMS: THE GREAT TABOO

Straus & Gelles (1986) sum up much of the problem we find when discussing male victims of female violence when they say “Violence by wives has not been an object of public concern. There has been no publicity, and no funds have been invested in ameliorating this problem because it has not been defined as a problem” (p. 472, italics added). It can be argued that by defining wife battering as the problem, and husband battering as a non-problem, realistic estimates of husband-battering, be they large or small, are nearly impossible to obtain. It is easy, for instance, to argue that battered husbands occur only as rare and isolated cases. Nearly all male victims are isolated individuals owing to the relative paucity of groups willing to acknowledge their victim status. The fact is that a large proportion of the social agencies that deal with family violence target only female victims. Thus we should not be surprised if these groups do not find evidence of male victims of domestic violence. Further, the politicized nature of domestic violence among many within academia mitigates against finding any evidence of male victims (Note 3). Consequently, some professionals, like mental health professionals, may be insensitive or even hostile to a man describing himself in victim terms (Macchieto, 1992). Added to all this, the traditional stereotypes give creditability to a woman to be seen as a victim. The stereotypes associated with men, however, lead most to deny such a possibility or to ridicule’ such a notion as male-as-victim (Farrell, 1993; Wilkinson, 1981). This clearly deters men from making such an admission (Machietto, 1992; Steinmetz, 1980). Also, male victims may be aware, if only dimly, that to proclaim victim status will only lead to unfavorable or unequal treatment compared with female victims (Harris & Cook, 1994).

If a man is attacked by his wife and decides to call the police, he is the one who is likely to be arrested. (quoted in Wolff, 1992, p. 22)

She was knocking the shit out of me; no one would believe me. (Male victim and resident of the Kingsland Estate, Hackney, London, England speaking on Kingsland, Channel 4, television documentary, 4th June 1992)

When you are talking to your mates, it’s hard to admit you’re being bullied by a woman. (quoted in Kent, 1993, p. 37)

If they knew how she knocks me about, and the fact that every time it happens she manages to take me by surprise, catching me off guard, can you imagine how they’d take the piss? (quoted in Kirsta, 1994, p. 237)

Steinmetz (1980) has suggested that some men, following traditional social norms, consider it unmanly to attack or even retaliate against an assault by a woman. Further, when men and women rate violent male-female interactions, they perceive male-to-female aggression as more negative than female-to-male aggression (Arias & Johnson, 1989). By implication, female-to-male violence has a type of social acceptance not accorded to male-to-female violence (Greenblatt, 1983). Thus while it is argued that “society does not appear to shape the attitudes of most men and women to accept the use of violence by men against women…” (O’Leary, 1993, p. 24), we could suggest that society does appear to condone the use of violence by a woman against a man.

And finally, the whole issue of male victimization can be suggested to receive scant attention because of the threat it poses to masculine self images and “patriarchal” authority, as much as for any threat it poses towards efforts to counter female victimization. The lack of attention of female aggression, as opposed to male aggression, has been suggested to be rooted in scholarly debates on nature, culture, and gender in which “sameness” or “differences” are key issues; but actually result from a reluctance to consider similarities between men and women, as opposed to differences (Fry & Gabriel, 1994). Thus it is not surprising that domestic violence against women, as opposed to men, is a socially acceptable concern and receives study and support. This reinforces two more easily recognized social stereotypes, female vulnerability and male authority or dominance, and protectiveness. The admission and recognition of male victimization, in the battered husband, is the antithesis of this acceptable order and an equality between the sexes that has been resisted historically, especially by men (e.g., see judgments in the Willan vs. Willan and Teal vs. Teal cases, Bates, 1981).

It can be argued that the social values (e.g., patriarchy) that form the foundation for male violence against women, also underpin the lack of acceptance of the battered husband. Why the “battered husband syndrome” is so belittled and considered a non-social problem can be found in the patriarchal ethos that reinforces female victimization. By rooting the debate on domestic violence only in notions such as gender and physical size or strength, rather than the inherent attitudes and propensity of individuals to use violence and abuse as an interrelational strategy, female victimization will continue as will the unseen victimization of some men both inside and outside the home. The fact that so many in society, including some academics, are so unwilling to accept the unilateral battering of men by women stems, in large part, from the deep and profoundly disturbing challenge such a fact poses to cherished male and female stereotypes.

While most only view male victims of domestic violence as the subject of incredulity or objects of humor, the fact is that some men are battered. No matter their number, battered men deserve better than to be seen as little more than footnotes from earlier historical periods when they were castigated and forced to ride a donkey backwards.

NOTES

1. Richard Gelles and Murray Straus (1988), two of the leading researchers in family violence, have described how the often inflammatory debate over the issue of battered men helped to squelch any serious study of the subject as well as sent a signal to many well-intentioned scholars to avoid the field totally. They write:

Perhaps the most unfortunate outcome of the wrangle over battered men is that since the debate in the late 1970s, there has been virtually no additional research carried out on the topic. The furor among social scientists and in the public media has contaminated the entire topic. Consequently, we have refused every request for an interview or to appear on any talk show on this topic for fear of yet again being misquoted, miscast, or misrepresented. Other social scientists who witnessed the abuse heaped on our research group—especially on Suzanne Steinmetz—have given the topic of battered men a wide berth. (pp. 105-106, italics added)

2. The Conflict Tactics Scales, devised by Murray Straus (1978, 1979) and several co-workers at the University of Minnesota, consists of several scales designed to assess the various ways that family members try to deal with conflicts in the home. The Conflict Tactics Scales is divided in three parts, with one part asking a series of questions about escalating levels of threatened or actual physical assault between adult partners. Starting with “Threatened to hit or throw something at the other,” it concludes with “used a knife or gun on the other.” The eight point scale is often analyzed by researchers in terms of less serious and more serious violence; more serious violence being those acts more likely to cause injury. See Straus (1993) for a recent discussion of the validity and criticisms of The Conflict Tactics Scales.

3. We could argue that “husband-battering” is a more emotionally contested and politically charged issue in the U.S. than in many other industrialized countries. In Sweden, for instance, refuges have been established for male victims of domestic violence (Kirsta, 1994). In another example of the difference in attitudes toward male victims, Detective Inspector Sylvia Aston, West Midlands Police Force (UK), reported:

We’ve made absolutely sure through our training that no officer will ever dismiss a male domestic violence victim just because he’s a man. We don’t take the attitude that a man can leave—many can’t And it’s invariably the nice sensitive ones who get battered. I think we risk going down a very dangerous path by discriminating between the sexes in these offenses. Some of the most violent people I’ve dealt with as an officer are women, and if you don’t judge a woman by her crime, but by her gender, then not only do you perpetrate the old, misleading stereotypes but you risk such offenses recurring, perhaps in another relationship. Domestic violence as we see it is not a women’s issue—it’s a social issue. (quoted in Kirsta, 1994, p. 229)

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See also:

– “Stang riding” as punishment for male victims of intimate partner violence
– Fire-poker princesses: an evidence-based snapshot of female violence in nineteenth-century England
– The Henpecked Club: A 200 Year Fellowship of Abused Husbands