https://youtu.be/lUMrmSjacD8
Author: rtbavfm
“1933 Men’s Association” – London
The following newspaper clippings provide evidence of a men’s advocacy organization formed in 1933. The organization was concerned with the “pampering” of women to the detriment of men, in what the organization considered the increasing gynocentric culture of England.
Western Gazette – Friday 10 November 1933
Edinburgh Evening News – Saturday 11 November 1933
To end gynocentrism….
Gaining Equal Rights for Men: Ratifying the E.R.A.
Ratifying the Equal Rights Amendment has long been discussed in men’s rights circles, but there was perhaps none more passionate about it than David Ault who actively lobbied for its ratification from the 1970s, and established the Equal Rights Amendment Project of Men’s Rights. The following article by David Ault was published in MEN Magazine in 1996, and in honour of his memory and work I’m pleased to republish it here. – PW
Article by David Ault
The notion that men need equal rights with women is almost as politically incorrect today as it was in 1978, when I began actively working in Virginia for ratification of the Equal Rights Amendment to the U.S. Constitution. Even today, the ERA is often referred to as the “women’s rights amendment.” This limited interpretation is difficult to understand given its wording: Equality of rights under the law shall not be denied or abridged by the United States or any State on account of sex.
During the late 1970s and early 1980s, I distributed pamphlets that explained why women deserve to have equal rights with men. As Vice Chair of the Virginia Equal Rights Amendment Ratification Council, I often passed out our organization’s pamphlet entitled Women of Virginia, Rights You Are Denied.
We did not have a corresponding pamphlet Men of Virginia, Rights You Are Denied. In fact, men’s rights were so excluded from the ERA ratification process that, despite repeated requests by several knowledgeable men, no men were invited to testify on men’s equal rights issues before the U.S. Congressional hearings on ERA ratification.
Harris and Gallup polls informed us then that nearly 60 percent of all Americans favored ERA ratification. Although men were ignored as potential beneficiaries of a ratified ERA, younger men favored the ERA at nearly the same percentage as women. Many older men also supported it.
Despite this majority of women and men in its favor, the ten-year ratification period expired in June 1982 with only 35 of the required 38 states approving its ratification. I recall that some people blamed the ERA’s defeat on men who wanted to keep women “in their place” by denying women equal rights. Particularly targeted for blame were those male legislators from nonratifying states who voted against it.
Upon reflection, perhaps some men are to “blame” for the ERA’s failure to be ratified, but not for the reasons I heard in 1982. During that period of time, I was one of very few men who donated large amounts of their time and money to support ERA ratification. I also voted for political candidates by giving heavy weight to their stand on the ERA. At ERA meetings and workshops, I was often outnumbered by the women present by 10 or 20 to 1. My level of passion in support of the ERA was typical of many American women.
Although many American men supported ERA ratification, their support was more from their heads. Men often explained to me that they supported the ERA for their wife, sister, daughter, or mother. However, they did not donate significant time or money to support its ratification. Judging from the phone calls that I made polling households for ERA support, many men did not vote for pro-ERA candidates as a top priority.
I submit that it was not the men (and women) who opposed the ERA that defeated it. Instead, those men who are largely to “blame” are the majority of men who favored its ratification and yet failed to give it sufficient importance in their lives to see that it passed.
Winning men’s active support for the ERA may be easier today. During recent years, men’s consciousness about their own issues has been raised substantially and the momentum is upward. Men are growing aware of how the narrow gender-role conditioning they receive during society’s indoctrination of them to become protectors and providers negatively affects both their emotional and physical health. They learn that, on average, men not only live 7 years less than women, but men’s quality of life is reduced in trying to live up to this restrictive gender role.
Men are grieving, publicly and privately, for the loss of their fathers and their distance from their own children. They are learning how welfare rules and our father-negative “family” courts separate caring fathers from their children. They are dismayed by the contribution that fatherless families have tothe increase in homeless and runaway children, and toteenage suicide, academic failure, drug abuse, violence and unwed pregnancy.
At the same time that women have control over their parenthood through abortion or adoption, men’s reproductive rights are either ignored or condescendingly dismissed. Men lack the “right to choose” legal fatherhood, but have the responsibility of financial support. Further, men have no corresponding right to either custody or noncustodial access to their children.
Although outlawing female genital mutilation gets national media and Congressional attention, over 60% of American male babies still undergo medically unnecessary, involuntary, and painful infant circumcision.
Men realize that only they have the responsibility to register for selective service and may subsequently face the military draft. Further, as women gain the option of volunteering for combat positions, men are still assigned to combat.
Men see programs instituted to help women, while men’s similar concerns go unacknowledged and unfunded. Examples of neglected areas include male academic difficulties at all educational levels, lack of support for “men’s programs” in higher education, failure to acknowledge and support male victims of domestic violence, lack of affirmative action for men to enter predominately female professions, low levels of government support to homeless men, unequal privacy provisions in public restrooms and dressing rooms, failure to recognize and combat female modes of sexual harassment of men, and more stringent employee dress codes for men.
Men are hurting from 30 years of being the object of unwarranted blame, male-bashing, and negative sex-role stereotyping. As their consciousness increases, men will be more receptive to understanding both the harm done to them by continued pressure to conform to rigid role models and the legal injustices still visited upon them. Men will see how unjustified blame and their traditional stoic conditioning have combined to repress any remedy to their equality issues.
However, when men understand how gender-inclusive application of the ERA will benefit them, their pain, anger, and desire for justice will propel them into action to support ERA ratification. Together with women supporters, they will work to successfully win ERA passage in the U.S. Congress and by the necessary three-quarters of the states.
To make this happen, men’s equality issues must be included in the debate over ERA ratification. The first step within each state is to continue to research and document the areas where men are discriminated against by local, state and federal law. This includes not only laws written in a gender-biased way, but laws that, although gender-neutral in wording, result in bias against men in practice. Sometimes the remedy will not require changing the law; instead, changing public opinion will result in an equitable application of existing law. In other cases, the law will require modification or elimination.
The second step is to bring men’s equality issues and the ERA remedies to the attention of the public and our legislative bodies. Men might begin by asking each state legislature to memorialize the ERA again, as Washington State did in 1983. Memorialization means that the state legislature passes a resolution asking the U.S. Congress to pass the ERA and to send it out to the states for ratification. However, the reasons expressed this time by each state legislature for memorializing the ERA must include the need for men’s equal rights.
The third step is to secure an invitation for knowledgeable men to testify for the first time before the U.S. Congress when hearings are held again on the ERA. This will have three important benefits. First, it will help to bring the issue of discrimination against men before the entire country. Second, it will increase American men’s identification of ERA ratification with ending this discrimination. Third, it will create an official record of Congress’s intent to include equal rights for men in its justification for the ERA.
This Congressional record will be vital to men after the ERA is ratified, because judges often consider legislative intent in deciding how to apply the law to a specific case. After the Congress records its support for men’s rights, men will find it much easier to use the ERA to right legal injustices against them.
Finally, prepared with our research and buoyed by state and federal recognition of men’s need for the ERA, men must continue to educate the public and join with women in the ERA ratification process. With women and men working together for a gender-inclusive ERA, to quote Susan B. Anthony, “Failure is impossible.”
Wikipedia definition
Gynocentrism (2014)
Gynocentrism is the ideological practice, conscious or otherwise, of asserting a female (or specifically a feminist) point of view on social issues, possibly to the detriment of non-females.1, 2, 3 The perceptions, needs, and desires of women have primacy in this approach, where the female view is the lens through which issues are addressed and analyzed.4
Description
Scholars Katherine K. Young and Paul Nathanson state that ideologically, the overriding focus of gynocentrism is to prioritize females hierarchically, and as a result may be interpreted as misandry (the hatred and prejudice towards men). Feminist calls for equality or even equity are often, according to their research, a subterfuge for gynocentrism.5
Young and Nathanson define gynocentrism as a worldview based on the implicit or explicit belief that the world revolves around women, a cultural theme so well entrenched that it has become ‘de rigueur’ behind the scenes in law courts and government bureaucracies, which has resulted in systemic discrimination against men.6 They further state that gynocentrism is a form of essentialism – as distinct from scholarship or political activity on behalf of women- to the extent that it focuses on the innate virtues of women and the innate vices of men.7
Some authors make more subtle discriminations between types of gynocentrism, such as individual gynocentric acts and events (eg. Mother’s Day), and the broader concept of a gynocentric culture which refers to a larger collection of culture traits that have major significance in the way people’s lives were lived.8
History
Elements of gynocentric culture existing today are derived from practices originating in medieval society such as feudalism, chivalry and courtly love that continue to inform contemporary society in subtle ways.9 Peter Wright refers to such gynocentric patters as constituting a “sexual feudalism,” as attested by female writers such as Lucrezia Marinella who in 1600 AD recounted that women of even lower socioeconomic classes were treated as superiors by men who acted as servants or beasts born to serve them, or by Modesta Pozzo who in 1590 wrote, “don’t we see that men’s rightful task is to go out to work and wear themselves out trying to accumulate wealth, as though they were our factors or stewards, so that we can remain at home like the lady of the house directing their work and enjoying the profit of their labors? That, if you like, is the reason why men are naturally stronger and more robust than us — they need to be, so they can put up with the hard labor they must endure in our service.”10
Criticism
Some post-modern feminists such as Nancy Fraser question the assumption of a stable concept of ‘woman’ which underlies all gynocentrism.11 Scholars Paul Nathanson and Katherine Young make a comparable claim that gynocentrism is a form of essentialism as distinct from scholarship or political activity on behalf of women, to the extent that it focuses on the innate virtues of women. Nathanson and Young add that “This worldview is explicitly misandric too, because it not only ignores the needs and problems of men, but also attacks men.12
Christina Hoff Sommers has argued that gynocentrism is anti-intellectual and holds an antagonistic view of traditional scientific and creative disciplines, dismissing many important discoveries and artistic works as masculine. Sommers also writes that the presumption of objectivity ascribed to many gynocentrist theories has stifled feminist discourse and interpretation.13
Feminist writer Lynda Burns emphasises that gynocentrism calls for a celebration of women’s positive differences – of women’s history, myths, arts and music – as opposed to an assimilationist model privileging similarity to men.14 However observed in practice, the preeminence of women associated with gynocentric narratives is often seen as absolute: interpersonally, culturally, historically, politically, or in broader contexts socially (i.e. popular entertainment). As such, it can shade into what Rosalind Coward called “womanism…a sort of popularized version of feminism which acclaims everything women do and disparages men”.15
Sources:
[1] Oxford English Dictionary 2010
[2] Wiktionary Gynocentrism
[3] Gynocentrism and its cultural origins
[4] Nicholson, Linda J. ”The second wave: a reader in feminist theory” Routledge, 1997
[5] Katherine K. Young and Paul Nathanson, Legalizing Misandry, 2006 p.116
[6] Katherine K. Young and Paul Nathanson, Legalizing Misandry, 2006 p.309
[7] Katherine K. Young and Paul Nathanson, Sanctifying Misandry, 2010 p.58
[8] Wright, Peter, ”Gynocentrism: From Feudalism to Modern Disney Princesses”, 2014 p.8
[9] Wright, Peter, ”Gynocentrism: From Feudalism to Modern Disney Princesses”, 2014 p.28
[10] Wright, Peter, ”Gynocentrism: From Feudalism to Modern Disney Princesses”, 2014 p.28
[11] Burns, p. 160-1
[12] Katherine K. Young and Paul Nathanson, Sanctifying Misandry, 2010 p.58
[13] Christina Hoff Sommers, ”Who Stole Feminism?: How Women Have Betrayed Women” (1994) p. 64-73
[14] Lynda Burns, ”Feminist Alliances” (2006) p. 153
[15] Rosalind Coward, ”Sacred Cows” (1999) p. 11
Gynocentric etiquette for men (1929)
The following excerpts on the subject of male etiquette are from ‘Etiquette for men: A Book of Modern Manners and Customs’ published in 1929. – PW
Everyday Etiquette
You may know that you are doing the right thing at all times when offering little courtesies to others, especially to ladies, whether you know them or not.
Raising your Hat
It is not necessary to raise your hat if you see a lady of your acquantance in a public vehicle in which you are also a passenger. A little nod or smile is sufficient. Otherwise, you should always raise your hat when meeting a lady whom you know. If the lady is a close friend, raise your hat immediately she gets near; but if you do not know her very well, you should wait until she acknowledges your presence before raising your hat.
Meeting a Lady
When you meet a lady whom you know, and you wish to speak to her, do not keep her standing still. You should walk with her in the direction in which she is going. You should not offer a lady your arm when walking with her, unless you are escorting her across a busy street. You should always take the outside of the pavement when walking with a lady. You should also take the outside when walking with two ladies, and should not walk between them.
introductions
When you are introduced to a lady, it depends upon her whether you shake hands. In all circumstances the matter rests with the lady, and you should make no movement to shake hands before the lady offers hers. Men usually shake hands at the best of times.
You should raise your hat when introduced to a lady out of doors, and your right-hand glove should be removed, in case a hand is offered you. Indoors, you should never remain seated when a lady is introduced, though you need not stand to be introduced to another man.
When introduced to a lady at a dance, party or other function, you must remember, if you see her again, that recognition must come from her. You should not raise your hat, or make any sign, until she either nods or smiles at you. At a party you need not wait for an introduction before speaking to any other man present, but you should not enter into general conversation with any of the ladies until an introduction has been given.
Should lady guests arrive during your visit, rise from your seat when they enter the room, and remain standing until introduced. If the ladies leave before you, you should stand while they are maxing their departure.
SOURCE: Etiquette for men: A Book of Modern Manners and Customs
Gynocentric etiquette for men (1897)
The following excerpts on the subject of male etiquette are from ‘Manners for Men: by Mrs Humpry the Madge of Truth’ published in 1897. – PW
Walking with a Lady
“The rule of the road is a simple one, “Keep to the right.” Easy enough for women, it is complicated in the case of men by the necessity of always remaining on the kerb side of any lady they should be accompanying. Should the lady keep to the right in meeting or in passing other persons, her escort may either keep by her or go out into the road. He will be able to judge for himself which course will be advisable. His first duty is always to his companion, but that need not make him wanting in courtesy to other women. If remaining by the side of his companion should involve any inconvenience to the ladies of the other approaching party, then he must give up his position, and go out onto the roadway to let the latter pass. Should these be men, no consideration is necessary.
He keeps close by his lady’s side, but in crowded streets he may often have to fall behind, but he should never allow any one to interpose between her and him. Should the pressure from the crowd become extreme, his duty is to protect her from it as much as possible, but never by putting his arm around her waist. A hand on either side of the lady’s shoulders is usually sufficient.
Communicating with a Lady
“The well-mannered man never puts out his hand in greeting until a lady extends hers. This is a test of good breeding that is constantly applied. To those uninitiated in the ways of society, it would naturally appear the right thing to give as cordial a greeting as possible. Therefore the hand is held out, even on introduction to a perfect stranger. This is wrong. The first move in the direction of cordiality must come from the lady, the whole code of behaviour being based on the assumption that she is the social superior.
“It must always be borne in mind that the assumption of Woman’s social superiority lies at the root of these rules of conduct. It is bad manners to introduce people without permission. Nor must this permission be asked within the hearing of the second party. If Mr. A wishes to know Miss B., the lady’s leave must be obtained before he can be presented to her. The only exception to this rule is at a dance or ball, where introductions need not be regarded as leading to acquaintanceship. They are only for the dance, and may be ignored next day. Here, again, it is the lady’s privilege to ignore her partner, if she choose. But if she should bow to him he must raise his hat, whether he desires to follow up the acquaintanceship or not.
Romantic Love, by Lester F. Ward (1903)
The following essay is from the book Pure Sociology by Lester F. Ward 1903 [pp. 390-403] – PW
Romantic Love
It is the psycho-physiological progress going on in all races that have undergone repeated and compound social assimilation, that has laid the foundation for the appearance (in the most advanced races) of a derivative form of natural love which is known as romantic love.
It is a comparatively modern product, and is not universal among highly assimilated races. In fact, I am convinced that it is practically confined to what is generally understood as the Aryan race, or, at most, to the so-called Europeans, whether actually in Europe or whether in Australia, America, India, or any other part of the globe. Further, it did not appear in a perceptible form even in that ethnic stock until some time during the Middle Ages.
Although I have held this opinion much longer, I first expressed it in 1896.1 It is curious that since that time two books have appeared devoted in whole or in part to sustaining this view.2 There is certainly no sign of the derivative sentiment among savages. Monteiro, speaking of the polygamous peoples of Western Africa, says: –
The negro knows not love, affection, or jealousy. … In all the long years I have been in Africa I have never seen a negro manifest the least tenderness for or to a negress. … I have never seen a negro put his arm round a woman’s waist, or give or receive any caress whatever that would indicate the slightest loving regard or affection on either side. They have no words or expressions in their language indicative of affection or love.3
Lichtenstein4 says of the Koossas: “To the feeling of a chaste tender passion, founded on reciprocal esteem, and an union of heart and sentiment, they seem entire strangers.“ Eyre reports the same general condition of things among the natives of Australia,5 and it would not be difficult to find statements to the same effect relative to savage and barbaric races in all countries where they have been made the subject of critical study.
Certainly all the romances of such races that have been written do but reflect the sentiments of their writers, and are worthless from any scientific point of view. This is probably also the case for stories whose plot is laid in Asia, even in India, and the Chinese and Japanese seem to have none of the romantic ideas of the West; otherwise female virtue would not be a relative term, as it is in those countries. This much will probably be admitted by all who understand what I mean by romantic love.
The point of dispute is therefore apparently narrowed down to the question whether the Ancient Greeks and Romans had developed this sentiment. I would maintain the negative of this question. If I have read my Homer, Æschylus, Virgil, and Horace to any purpose they do not reveal the existence in Ancient Greece and Rome of the sentiment of romantic love.
If it be said that they contain the rudiments of it and foreshadow it to some extent I shall not dispute this, but natural love everywhere does this, and that is therefore not the question. The only place where one finds clear indications of the sentiment is in such books as “Quo Vadis,” which cannot free themselves from such anachronisms.
I would therefore adhere to the statement made in 1896, when I said, “Brilliant as were the intellectual achievements of the Greeks and Romans, and refined as were many of their moral and esthetic perceptions, nothing in their literature conclusively proves that love with them meant more than the natural demands of the sexual instinct under the control of strong character and high intelligence. The romantic element of man’s nature had not yet been developed.”
The Greeks, of course, distinguished several kinds of love, and by different words (????, ?????, ?????), but only one of these is sexual at all. For ???? they often used ‘A???????. They also expressed certain degrees and qualities in these by adjectives, e.g., ????????. Some modern writers place the adjective ???????? over against ????????, as indicating that they recognized a sublimated, heavenly, or spiritual form of sexual love, but I have not found this in classic Greek.
Neither do I find any other to the Latin Venus vulgivaga. But whether such softened expressions are really to be found in classic Greek and Latin authors or not, the fact that they are so rare sufficiently indicates that the conceptions they convey could not have been current in the Greek and Roman mind, and must have been confined to a few rare natures.
Romantic love is therefore not only confined to the historic races, those mentioned in Chapter III as representing the accumulated energies of all the past and the highest human achievement, but it is limited to the last nine or ten centuries of the history of those races.
It began to manifest itself some time in the eleventh century of the Christian era, and was closely connected with the origin of chivalry under the feudal system. Guizot has given us perhaps the best presentation of that institution,6 and from this it is easy to see how the conditions favored its development.
REFERENCES
[1] International Journal of Ethics, Vol. VI, July, 1896, p. 453. [click thumbnail]
[2] “Antimachus of Colophon and the Position of Women in Greek Poetry,” by E. F. M. Benecke, London, 1896. “Primitive Love and Love Stories,” by Henry T. Finck, New York, 1899.
[3] “Angola and the River Congo,” by Joachim John Monteiro. In two volumes. London, 1875, Vol. I, pp. 242-243.
[4] “Travels in Southern Africa,” in the years 1803, 1804, 1805, and 1806, by Henry Lichtenstein, English translation, Dublin, 1812, p. 261.
[5] Journals, etc., Vol. II, p. 321.
[6] “Histoire de la Civilisation en France depuis la chute de I’Empire Romain,” par M. Guizot, 3e éd., Vol. III, Paris, 1840, Sixième Leçon, pp. 351-382.
Marie Petti: Gynocentrism in 1922
Man Is A Mere Imposter And Woman Is Supreme, Says Ultra-Feminist Head
London, May 6. 1922
“Man is but one of a million humble fertilizers. Nature intended woman to reign supreme.”
Marie Petti, leader of a secret ultra-feminist movement that has sprung up throughout the British Isles, today voiced this slogan of the new organization. Although still clandestine, the organization is reported to have gained tremendously in membership and influence since first it was promulgated a month ago. It aims to restore womankind to its “rightful place.”
Miss Petti was asked by the United Press to state the beliefs on which her movement is based.
“Modern man,” she replied, “in his pose of superiority, is but a mere contemptible imposter, who must be subdued. Woman’s superiority has been scientifically established.
“At the beginning of organic life, woman, created man, and ruled him. He was a parasite, and a slave.”
“At best, man is but an afterthought of nature.”
At secret meetings of the new movement, a charter, based on data from the days before woman fell, is being drawn up, Miss Petti declared. She said at these meetings, any mention of the word man or anything masculine was hissed. [1]
London Women Would Oust Men – Clan of Man-Haters Seeks to Sweep Males Prom Face of Earth
London, Apr. 30, 1922
Tenets of Man-Haters
Mere man is about to be swept off the face of the earth if “ultra-feminists” have their way, Elliott O’Donnell, author and investigator of distinction, informs the International News Service. The tenets of the ”ultra-feminists” who are organized to unthrone man, are, according to O’Donnell, as follows:
“In the beginning there was only one sex, the feminine – man was a mistake, a mere afterthought.”
“There is no need for any sex other than the feminine.”
“Love between the sexes is only weakness, temporary madness.”
Life begins as female, life is feminine.”
“Parthenogenesis or virgin birth proves the oneness at the substance out of which all things are made.” [2]
Sources:
[1] William M. Sweets, “Man Is A Mere Imposter And Woman Is Supreme, Says Ultra-Feminist Head,” syndicated (UP), The Pittsburgh Press (Pa.), May 7, 1922, p. 1
[2] “London Women Would Oust Men – Clan of Man-Haters Seeks to Sweep Males Prom Face of Earth,” syndicated, Tulsa world (Ok), Apr. 30, 1922, p. 14
Originally published at The Unknown History of MISANDRY
Post-gynocentrism culture: a counterculture or subculture?
By Peter Wright and Paul Elam
Post-gynocentric attitudes are entertained by an increasing number of people, and by groups like those focused on Men’s Human Rights Advocacy (MHRAs), Women Against Feminism (WAF), and Men Going Their Own Way (MGTOW). While they all demonstrate a reaction against gynocentric culture, it’s an error to conceptualize them as engaging in countercultural activity alone.
It should be noted that countercultural involvement is not always conscious and may be an unintended byproduct of committments that clash with the dominant culture. There are few examples of this better than Men Going Their Own Way. They demonstrate a new model for culture, and comprise a peaceful subcultural demographic that is at once countercultural, simply by going about their lives within the larger society.
Before we get to what ‘going about their lives’ means, let’s first make a few distinctions.
To clarify the distinction between subculture and counterculture, the following passages from Howard P. Chudacoff’s book ‘The Age of the Bachelor’ are instructive. Chudacoff asks if the values, behaviors and institutions typical of bachelors comprise a subculture — in other words, a subset of the general culture — or whether they are part of a counterculture that openly conflicts with the general culture. He begins by defining the difference between subculture and counterculture:
“A subculture exists as a reasonably benign component of a more general culture. The defining characteristics of a subculture may include such qualities as age, ethnicity, region or occupation. The elderly, the Irish, southerner’s, and carpenters are all subcultures. As well, a subculture may consist of people tied to each other by mutual special interests, such as bird watching, gun ownership or vegetarianism. According to one authority, the most important element in distinguishing a subculture is the degree to which values, artifacts and identities are shared among members. Such sharing is normally enhanced by the extent of conscious social separation between members of the smaller behavioral group and members of the larger society. Thus hair color can characterize a group but in itself is not a strong enough criterion for special separation — though certain cohorts of redheads or blonds might disagree. Youth or an interest in bird watching, by contrast, more likely would be sufficient qualities to create a subculture.
In an article published in 1960, J. Milton Yinger, a sociologist and leading authority on subcultures, separated the distinguishing characteristics of subcultures into four types: (1) aspects of life, such as religion, language, diet, or moral values; (2) duration over a period of time; (3) a common origin; and (4) a mode of relationship –indifferent, positive, or conflictual– with the surrounding larger culture. Yinger also distinguished between two types of subcultures: (1) those groups characterized by ascriptive qualities that differentiate the group from the larger society, qualities such as language and religion; and (2) those groups with norms that arise specifically from tension or conflict between that group and the larger society, separate norms common to groups such as youth gangs or homosexuals. He dubbed the second type “contra cultures” which he notes could develop a series of inverse or counter values that stand in opposition to those of the larger society. The term “contra culture” evolved into “counterculture” in the 1960s.
“According to Yinger, practically every person is born into a culture and is automatically a member of several subcultures, but an individual must actively and voluntarily join a counterculture. Moreover, conflict constitutes an essential element in the concept of counterculture, and such conflict differentiates a counterculture from a subculture. As sociologist William Zellner has written, “A subculture is part of the dominant culture, but some aspects of the subculture’s value system and life-style sets its members apart from the marger culture…” That is, a subculture normally does not pose a threat to the dominant culture. A counterculture, on the other hand, “is deliberately opposed to certain aspects of the larger culture.” Yinger has added that to understand a subculture, it is not necessary to understand its interaction with the larger society. But a counterculture’s identities a product of such interaction and can be understood only through that relationship. [Chudacoff, pp.12-14]
The title of this article asks whether post-gynocentric culture is better defined as a counterculture, or subculture? After reading the definitions above, the answer is unmistakably Both. Post-gynocentric culture defines itself in resistance to gynocentric culture and operates as a peaceful subculture based on human rights, equality, and greater freedom of choice than the larger culture currently prescribes – meta-ideological commitments that may, based on their increasing popularity, become principles of the culture at large.
The confluence should hardly be surprising. The Man Going His Own Way usually works, pays taxes, goes to school, socializes with friends, generally obeys laws and is indistinguishable on the surface from his cultural and subcultural counterparts.
However, his personal rejection of marriage, sex based chivalry or treating what relationships he has with women as a financial obligation – as well as his steadfast refusal of sex-based expectations on his values and actions — are all practiced in rejection and defiance of the culture at large. He is, through his personal choice, participating in counterculture, and as such is furthering advocacy by example of lifestyle and consciousness that is “deliberately opposed to certain aspects of the larger culture,” per Yinger.
The charge that post-gynocentric culture (including MGTOW, WAF and the MHRM) is merely a reaction to feminism can be dismissed. Post-gynocentric culture can’t be reduced to antifeminism any more than the black civil rights movement can be reduced to being anti-white, or the gay rights movement being reduced to anti-heterosexuality.
These are grossly oversimplified rationalizations — more symptomatic of cultural prejudice and backlash than credible explanations for the post-gynocentric culture’s existence. It may, however, be said that the drumbeat of reductionism characterized by these misperceptions adds momentum to the countercultural reaction.
Sources:
Howard P. Chudacoff, The Age of The Bachelor: Creating an American Subculture.
Peter Wright, Gynocentrism and its Cultural Origins
Peter Wright, A Voice for Choice
Paul Elam, What feminism is really about and why anyone who values freedom should fight against it
Paul Elam, Counterculture
Dean Esmay, Breaking the pendulum: Tradcons vs. Feminists
Dean Esmay and Paul Elam, On the MHRM, MGTOW, and Creating a Counter-Culture
August Løvenskiolds, Freedom from gynocentrism in 12 Steps