Taking Another Look at the Myth of the 'Nice Guy', courtesy of Lore Sjorberg, who I am delighted to find has his head on straight because I used to love Brunching Shuttlecocks on Ye Olde Internette.
Now, I hear some of you complaining “women always say they want a nice guy.” I know lots of women — I’m even related to a few — and I can’t say I’ve ever heard any of them say that. I can’t prove it, but this sounds like one of those things stand-up comedians say about women and everyone else just repeats. I’ve also never known a woman who cries when she breaks a nail — although I’ve known a few who swear like a 15-year-old sailor in jail — and I’ve never had a woman ask me if her outfit made her look fat unless she actually wanted and subsequently appreciated my opinion. So either I’ve stumbled upon a secret trove of women who aren’t passive-aggressive sob machines, or you need to stop mistaking Dane Cook routines for peer-reviewed sociological studies.
Looking fierce may not transform systems that actively work against my body, but it has and continues to help me reconfigure space through self-definition.
‘Internet of things’ promises nine billion tons of carbon savings. Just saving this for folks at work.
Now hiring: Oddfellow hit teams? – the crown, sword and crook – 'We are God types' – organized horror – system bent beyond repair. Citations needed– I am trying to find out when the Independent Order of Odd Fellows stopped being racially segregated.
This is new to me but would not surprise me:
The reasons for the split from the English parent(s) are by no means clear. It is possible that it was provoked by the 1843 chartering of a black lodge, the Grand United Order of Odd Fellows, under the jurisdiction of the old United or Union Order of Odd Fellows in England.
And this is similar to things I have read elsewhere, but never with a concrete citation or reference:
The Odd Fellows propagate that all human beings, regardless of race, skin-color or position is society are brothers and sisters. In the past this was different. Until the mid-sixties of the 20th century, only white people could join the I.O.O.F. This was common use for societies in the United States, but orders outside the U.S., including the Netherlands adopted this policy. It has to be noted that the Dutch order had a compensation for the admission of members with an East-Indies background, due to the colonial history [Dutch East India Company].
In the late fifties discussions about this ‘full white blood clause’ arose in the Netherlands. This case was also investigated by Dutch police and justice department. The Dutch order, together with some European orders brought this clause up for discussion. The Sovereign Grand Lodge abandoned this clause some years later officially, also due to the changed attitude towards racial segregation in the U.S.
Not just in the I.O.O.F. regulations was a racist tendency, also in one of the rituals. In an older version of the ritual of the second Encampment degree, the black race was typed as: "in general they are barbarians and monsters in the practice of the most dire rapine". According to the Dutch Grand Secretary this ritual is no longer in use, but words as ‘wilds’ and ‘heathens’, in combination with the black race are still common in the American rituals. These words should be used in a different perspective.
At first, I left my disability off my profile, and decided to speak of myself in extreme generalities, hoping to attract more people. After about two weeks, I realized that this wasn’t a suitable dating strategy. So I modified my profile, got specific and proudly self-identified as being on the autism spectrum. Within a twenty-four hour period, the number of messages I received daily (or even hourly) trickled to an absolute stop.
The more time I spent on OKCupid, the more I realized just how invisible and ignored the subject of disability was on there. The only real discussion of disability that came up for me was on one particular “match” question, which asked, “Would the world be a better place if people with low I.Qs were not allowed to reproduce?” I answered “No” and filled my explanation box with an angry screed about the evils of eugenics. The question turned out to be a useful barometer for determining who was worth my time. Anybody who answered “Yes” was automatically disqualified from entering my matches. But that was the extent of the conversation surrounding disability.
Even people who very obviously had some sort of a disability seemed to go out of their way to disguise the fact. I saw many people pass by my profile who were wheelchair users employing creative camera angles, forced perspective and other methods to disguise their use of a wheelchair. Mental health was only mentioned in the context of admonishments along the lines of, “I don’t want any drama from crazies (sic) message me only if you’re normal and stable.” To be disabled was to be invisible, to be mentally ill was to be undesirable.
This decline isn’t unemployment in the usual sense, where people look for work and can’t find it. It’s a kind of post-employment, in which people drop out of the work force and find ways to live, more or less permanently, without a steady job. So instead of spreading from the top down, leisure time — wanted or unwanted — is expanding from the bottom up. Long hours are increasingly the province of the rich.Of course, nobody is hailing this trend as the sign of civilizational progress. Instead, the decline in blue-collar work is often portrayed in near-apocalyptic terms — on the left as the economy’s failure to supply good-paying jobs, and on the right as a depressing sign that government dependency is killing the American work ethic.But it’s worth linking today’s trends to the older dream of a post-work utopia, because there are ways in which the decline in work-force participation is actually being made possible by material progress.