A spur to prick the sides of my intent

Suppose it were possible to change things about your own birth? What a great idea, right? Just think what that might mean: at the very least, perhaps, that you would not be imprisoned by whatever genetics you were allotted; you might actually have a chance to be the master of your own fate; and if you chose, be able to excel in fields currently beyond your reach.

And yet, would it even matter if it were yours to choose? Surely, not every daughter born to university professors succeeds as well as her parents; not every wealthy scion is able to make use of the educational opportunities he is able to access. It seems to me that there is more to it than the circumstances of birth -or the ticket you were issued in the chromosomal lottery: even hereditary instructions are malleable.

Genes are only blueprints -guidelines in a way- and what gets built in the end, often depends on how consistently each instruction is followed. Sometimes, circumstances prevent, or simply delay, completion of the initial plan. One of the mechanisms that allows this is epigenetic interference with the chromosomal directions: chemical signals that turn genes on or off -changes that are not inherited through DNA but rather result from interactions between genetic processes and experience. And these signals, or switches if you will, can be activated by a variety of circumstances: environment, stress, illness, diet, and even intrauterine factors- just to name a few. Genes are not the handcuffs we once thought they were.

But, I think most of us suspected that the exigencies imposed by birth were not absolute long before we knew anything about epigenetics. Or genes… or inheritance, for that matter. Philosophy has long wondered about who, what, and why we are; I was reminded of this by an essay written by Ada Jaarsma, a professor of philosophy at Mount Royal University in Calgary. https://aeon.co/essays/in-genetics-as-in-philosophy-existence-precedes-essence?

She writes that ‘In the early aftermath of the war, the French philosophers Simone de Beauvoir and Jean-Paul Sartre used the term ‘existential’ to mark a radically first-person approach to history. Instead of the seemingly implacable nature of an event in time, these existentialists pointed to the subjective meaning that such events hold.’ Indeed, ‘I need to choose the circumstances of my birth, Sartre explained in Being and Nothingness (1943).’

On its own, his statement seems more metaphor than prescriptive, and yet, reality is conditional, isn’t it? To some extent, we all control how we perceive it, and therefore what it is like for each of us. I, like many of those in my philosophy lectures, was attracted to existentialism, and yet, although the poster figures were people like Sartre and Camus, I was drawn to Simone de Beauvoir, Sartre’s long-time friend. I loved her metaphor of existence being a drama.

And yet, one of their rallying cries was ‘existence precedes essence’ which I never understood. The only thing I could figure was that they were simply saying that you couldn’t become anything unless you existed -and that didn’t seem particularly profound to me at the time. But Jaarsma helped me with this when she explained that ‘Beauvoir and Sartre were drawing attention to the utterly singular way in which we each become the selves that we are, with our own memories, stories and storytelling habits.’ There is for each of us, some control, if and when we weave these into some form of meaning. It’s the process of weaving that marks our humanity: that takes us from being a ‘thing’ into a ‘project’, to paraphrase Beauvoir from her Pyrrhus and Cineas. To choose our own births, in other words.

Jaarsma’s essay deals with far more than my brief précis has included, but I suppose we only take what information we need from any text. For me, it was the memory of those introductory philosophy lectures in my early years at university -my impressionable years, perhaps, but maybe also my formative years.

I loved philosophy and thought long and hard about it for those all-night discussions that my three close friends and I seemed fated for every Saturday night over a few beers. One of them, Arvid, was a Science major, and another, Bertram, was in Engineering, and then there was Judy who was enrolled in Arts, but intended to switch to philosophy when she had enough credits, or whatever. The discussions were really arguments, but isn’t that what philosophy is all about?

At any rate, the time that sticks out in my memory, was when Judy and I had just been to a seminar on Simone de Beauvoir earlier that week and were both primed with her feminist perspective.  Feminism was still considered quite radical at the time- and although I didn’t understand most of it, she decided to spring it on the other two.

“That’s just crap,” was Arvid’s traditional response to feminism -most of us were still trapped in the Zeitgeist of the time, I’m afraid. Even Bertie, who professed to a neutrality he couldn’t maintain for more than two or three sentences in an argument, wasn’t able to see why we men should have to yield anything to ‘the other side’ as he put it.

“We are the stories we tell,” I tried to interject to calm him down.

“Well, I was brought up with a different story, G,” he said with clenched jaws as he tried to stare me down.

Judy was sitting on the floor, her head leaning against the wall in the little dorm room where we had gathered, and had a sip of her beer. “And what was that story, Bertie?”

His expression softened as he tried to put it into words. “Well…” -Bertie hated confrontation- “I guess that I don’t see the need to capitulate…”

“Is that what it would be if you accepted women as equals, Bertie: capitulation…?”

He looked confused. “But I do accept women as equals.” Judy wrinkled her nose at that and he blushed. “I mean, we should all do what we’re good at, right…?”

“And what are women good at?” She pinned him to the wall he was leaning against with her eyes. “Having babies? Cooking? Cleaning the house?” She blinked seductively. “Being a good wife for her man?”

“Well, no…”

“A woman philosopher named Simone de Beauvoir once said ‘I am not a thing, but a project’. What do you think she meant, Bertie,” she said with a glance in my direction.

Bertie seemed flustered at the question. “Uhmm, that she was still working at what she was good at? Or…” He hesitated; he had obviously not thought about women like this before.

“Or that she could become somebody else?” Judy interjected, smiling at his discomfort. “Maybe whatever she wanted…? Perhaps her project was to tell a story –her story?”

“But…” Bertie had a quick swallow of his beer, and stared at her. “Just because you tell a story about yourself doesn’t make it true, or anything.” He thought about it for a moment. “I mean, maybe you’re just making it up -telling yourself something that will never happen…”

“It’s a goal though, isn’t it Bertie? Something to aim for.”

He shook his head. “But suppose it’s unrealistic…”

She sighed and smiled at him -sadly, I thought- then put down her beer. “What’s your story?”

He closed his eyes, as if he wished he’d never said anything. “I… I don’t really have one, I don’t think.”

Judy smiled again, this time like a mother, or maybe a sister. “Yes you do, Bertie,” she said softly. “You want to be an Engineer.”

He slowly shook his head, eyes still closed as if she’d hit a sore point. “I told myself I did, but now I’m not so sure.” He opened his eyes slowly and let his eyes rest gently on her cheek. “I don’t think I can do it, you know…”

Judy got up off the floor and went over to sit beside him. “Sometimes you just have to believe the story you wrote, Bertie.” She touched his shoulder affectionately. “At this stage in our lives, the story is all we have…”

I don’t remember much of the night after that, but I did happen to run into Bertie years later. “So, what are you doing with yourself nowadays, G?” he said after we shook hands and did the man-thing of slapping each other’s shoulder. “You always wanted to be a doctor, I remember…”

I nodded my head. “And you were going to be an engineer, weren’t you…?” I was curious about what had happened to him. Circumstances change as semesters bring new classes, and our little group of friends gradually dissolved. Within a year, we’d pretty well lost touch with each other…

“Flunked out after a couple of years,” he answered. “Anyway, I switched into science like -what was his name? Arvid? Now I’m a teacher.”

He looked happy enough, but as I was leaving, I saw the wistful expression on his face. I think I must have stirred some long-buried memories; I think he remembered he’d had a different story once…

The raven himself is hoarse

There was a time when I thought I finally had a handle on gender: it’s a spectrum, right? It’s not defined by biology or chromosomes -it’s how you think, how you feel, who you are. It should not merely be assigned, it should be assumed. And just when I thought I was escaping from the biases of another era, and beginning to see the wisdom in Bell Curve thinking, I found myself wandering in yet another labyrinth. It was only a matter of time before I met the Minotaur, I suppose.

But it all made sense: we are what we feel inside, no matter our outward assignation. And, let’s face it, none of us is always the same person -we evolve both in time and place; who we are at work, or in public, may not be the same as who we are at home and with friends. I am large, I contain multitudes, as Walt Whitman confesses in his Leaves of Grass.

I am old now, and have never felt the urge to leave my tent; I do not feel imprisoned, nor deprived, and yet I can understand that others may wish to leave the flap unfastened. My own multitudes are those of ideas, not identities -sexual or otherwise- but as I say, we are all different and I have no problem with that.

Still, I enjoy opinions and ideas that trespass on Shibboleths, so I was intrigued when I came across an essay about the gender spectrum by the philosopher Rebecca Reilly-Cooper, from the University of Warwick: ‘https://aeon.co/essays/the-idea-that-gender-is-a-spectrum-is-a-new-gender-prison

As she writes, ‘The word ‘gender’ originally had a purely grammatical meaning in languages that classify their nouns as masculine, feminine or neuter. But since at least the 1960s, the word has taken on another meaning, allowing us to make a distinction between sex and gender. For feminists, this distinction has been important, because it enables us to acknowledge that some of the differences between women and men are traceable to biology, while others have their roots in environment, culture, upbringing and education – what feminists call ‘gendered socialisation’.’

And, in what Reilly-Cooper sees as the radical feminist view, ‘[G]ender refers to the externally imposed set of norms that prescribe and proscribe desirable behaviour to individuals in accordance with morally arbitrary characteristics.’ That view, by the way -although I have difficulty with it- is the one which I had finally come to understand: imposed gender is a caste system, a hierarchical one in which males occupy the highest rank, and socialization proceeds accordingly. ‘So, for the radical feminist, the aim is to abolish gender altogether.’

The author, however discusses another view of gender -the queer feminist view- that  ‘what makes the operation of gender oppressive is not that it is socially constructed and coercively imposed: rather, the problem is the prevalence of the belief that there are only two genders.’ The choice isn’t simply a binary one -gender is a spectrum.

But now Reilly-Cooper’s training as a philosopher enters. ‘If’, she posits, ‘gender really is a spectrum, doesn’t this mean that every individual alive is non-binary, by definition? If so, then the label ‘non-binary’ to describe a specific gender identity would become redundant, because it would fail to pick out a special category of people.’ Even the binary of Tall/Short is relative, because nobody is absolutely tall -it is merely a comparison between that individual and the average height in whatever population we are considering.

And, ‘If gender, like height, is to be understood as comparative or relative, this would fly in the face of the insistence that individuals are the sole arbiters of their gender. Your gender would be defined by reference to the distribution of gender identities present in the group in which you find yourself, and not by your own individual self-determination.’

An interesting conclusion, especially if you expand the concept. If gender is a spectrum, that means it’s a continuum between two extremes, and everyone is located somewhere along that continuum. I think of myself as a man, and yet someone is likely to be further along the spectrum towards manhood, and would therefore be more of a man than me… Whoaa.

The author takes it further, of course: ‘In reality, everybody is non-binary. We all actively participate in some gender norms, passively acquiesce with others, and positively rail against others still. So to call oneself non-binary is in fact to create a new false binary.’ Or, if you want to ‘identify as pangender, is the claim that you represent every possible point on the spectrum? All at the same time?’ And if you don’t ‘accept that masculinity should be defined in terms of dominance while femininity should be described in terms of submission… whatever you come up with, they are going to represent opposites of one another.’

I love the way philosophers approach things, don’t you? The next question she asks is ‘how many genders would we have to recognise in order not to be oppressive? Just how many possible gender identities are there?’ Her answer: ‘7 billion, give or take. There are as many possible gender identities as there are humans on the planet… But if this is so, it’s not clear how it makes sense or adds anything to our understanding to call any of this stuff ‘gender’, as opposed to just ‘human personality’… The word gender is not just a fancy word for your personality or your tastes or preferences. It is not simply a label to adopt so that you now have a unique way to describe just how large and multitudinous and interesting you are. Gender is the value system that ties desirable (and sometimes undesirable?) behaviours and characteristics to reproductive function.  Once we’ve decoupled those behaviours and characteristics from reproductive function – which we should – and once we’ve rejected the idea that there are just two types of personality and that one is superior to the other – which we should – what can it possibly mean to continue to call this stuff ‘gender’? What meaning does the word ‘gender’ have here, that the word ‘personality’ cannot capture?’ Bravo!

So, should the default then, be ‘cis’ (i.e. personal identity conforms with birth sex)? She has an answer to that one, too: A ‘desire not to be cis is rational and makes perfect sense, especially if you are female. I too believe my thoughts, feelings, aptitudes and dispositions are far too interesting, well-rounded and complex to simply be a ‘cis woman’… Once we recognise that the number of gender identities is potentially infinite, we are forced to concede that nobody is deep down cisgender.’

And remember, ‘To call yourself non-binary or genderfluid while demanding that others call themselves cisgender is to insist that the vast majority of humans must stay in their boxes, because you identify as boxless… The solution is not to reify gender by insisting on ever more gender categories that define the complexity of human personality in rigid and essentialist ways. The solution is to abolish gender altogether… You do not need to have a deep, internal, essential experience of gender to be free to dress how you like, behave how you like, work how you like, love who you like. You do not need to show that your personality is feminine for it to be acceptable for you to enjoy cosmetics, cookery and crafting.’ Amen.

Somehow, I feel that Reilly-Cooper has allowed me to peek under the canvass just a little -sort of like what I used to do when I was a kid and the circus came to town. I’m sure it did not go unnoticed, but nobody seemed to mind that I was fascinated with what was going on, and that I wanted to know how it all worked -and maybe even be invited in to ask some questions.

After all, curiosity is what leads to understanding -and isn’t it better to be interested than indifferent? Or worse, intolerant?

Why then, can one desire too much of a good thing?

What have we done? Have we become so transfixed with definitions –differences– we have forgotten where we started? Where we want to go? Has the clarity for which we strived, opacified as it cooled? Sometimes the more encompassing the definition, the less useful it becomes.

I suppose that coming from the putative dark side -that is to say, the male portion of the equation- I am credentialed merely with Age and a world view encrusted with a particular zeitgeist; I come from an era of binaries, albeit with categories that allow for shades -rainbows which do not seek to define the boundaries where one colour fades into the next. They allow a melange without, I hope, troubling themselves with the constituents. Or am I being hopelessly naïve?

The more I am engaged with the issues of gendered literature, though, the more I suspect I have been misled all these past years. I have, of course, been aware of the lengthening gender acronym -LGBTQIA…- that threatens, like the the old lady who lived in the shoe in that Mother Goose rhyme, to outgrow its useful home. In its quest to include and define each shade of  difference -as laudable as that may seem on first glance- it threatens to fragment like shattered glass: useful to nobody as a container. I am, rather oddly, reminded of the advice of the Indian philosopher, Jiddu Krishnamurti, who felt that we should not attempt to categorize, or name something too finely -God, in his example: the name confines and overly limits the concept being promulgated.

The dangers of over-inclusion surfaced when I attempted to read an essay by Georgia Warnke, a professor of political science at the University of California, Riverside, published in Aeonhttps://aeon.co/essays/do-analytic-and-continental-philosophy-agree-what-woman-is

‘The famed online Stanford Encyclopedia of Philosophy offers separate articles on analytic and continental feminism (although with a separate article on intersections between the two). The article on analytic feminism notes its commitment to careful argumentation and to ‘the literal, precise, and clear use of language’, while that on continental feminism notes its interest in unveiling precisely those ‘non-discursive deep-seated biases and blind spots … not easily detected by an exclusive focus on the examination of arguments’. A few minutes of reflection suggested that neither my vocabulary nor my intellect may be up to the task, but I ploughed on, nonetheless -still curious about the subject.

‘The article on analytic feminism emphasises the importance of the philosophy of language, epistemology and logic; that on continental feminism the importance of postmodernism, psychoanalysis and phenomenology.’ Whoa. What was I asking my obviously non-postmodern brain to assimilate? It was only when I stumbled upon ‘we can begin with a core feminist question: namely, who or what are women? Who are the subjects to whose freedom and equality feminist philosophers are committed?’ that I sensed a meadow just through the trees and across the creek.

There have been waves of Feminist philosophy, ‘Yet for later feminists, references to sex and gender have served primarily to highlight differences between different groups of women, and to underscore the difficulty of defining women so as to include all those who ought to be included, and to exclude those who ought not.’ For example, take genetic sex. If a woman is restricted to somebody who possesses two X chromosomes, then what happens to trans women -or those who don’t see themselves as binarily constrained? Or those who have various abnormalities in the functioning of their hormones which might force them into a different category?

Is it all down to chromosomes then, or can we also include what they look like -or feel like, for that matter? The question, really, is about definitions it seems -equally applicable to the gendering of both chromosomal sexes. ‘When we turn to gender and define women as those who conform to certain socially and culturally prescribed behaviours, roles, attitudes and desires, we run into similar quandaries. Women possess different races, ethnicities, sexualities, religions and nationalities, and they belong to different socioeconomic classes… Such differences can give rise to different concerns and interests… For example, if emancipation for upper- and middle-class white American women who were historically discouraged from working outside the home involves the freedom to take on paid work, for American working-class women and women of colour who historically needed to or were required to work outside the home, emancipation might involve precisely the freedom to care full-time for one’s own family.’ I have to say, that’s a good point -I had not even considered that before. So is there anything that gendered women have in common?

One commonality, suggested by Sally Haslanger, a professor of philosophy and linguistics at MIT, is oppression. ‘To be a woman is to be subordinated in some way because of real or imagined biological features that are meant to indicate one’s female role in reproduction.’ In many ways, this can be inclusive of trans women, etc., but the problem point is somebody like the Queen of England: ‘if one is not subordinated at all or at least not because of presumptions about one’s biological role – perhaps the Queen of England – then one is not a woman according to this definition.’

There have been other attempts at inclusively defining a woman, of course. Simone de Beauvoir (the woman who was close to Sartre) felt that gender was a result of socialization, whereas Judith Butler, a professor of comparative literature at UC, Berkeley, saw it as ‘the imposition of a set of behavioural and attitudinal norms. She suggests that, as such, it is an effect of power.’ An interesting corollary of this, though, is that ‘the challenge turns out to be that women are themselves effects of power, so that emancipation from relations of power and subordination requires emancipation from being women.’

At this point, I have to say, I was beginning to feel like a kitten chasing its own tail. The arguments and counterarguments seemed self-defeating: lofty rhetoric full of sound and fury, yet signifying nothing, if I may borrow from Shakespeare’s Macbeth.

An attempt to escape from this paradox was suggested by Butler herself: ‘by replacing emancipation with what she calls ‘resignification’, a process of taking up the effects of power and redeploying them.   Although women are effects of power, this power is never accomplished once and for all but must be perpetually reinforced and, moreover, we reinforce it in the ways we act as gendered beings… But we can also behave in ways that undermine this supposed naturalness. We can poke fun at our gendered ways of acting and we can act differently. Drag performances, for example, can camp up stereotypical feminine modes of behaviours and by doing so demonstrate their performance elements.’

Now that struck me as ingenious -like ancient Greek theatre undressing the powerful for all to understand how much we all share in common. And anyway, my head was spinning by the time I reached that stage in the essay; I needed something to hold fast to -some sort of solution.

Maybe the suggestion about how drag performances demonstrate the foolishness of our stereotypes about sexual roles is a very apt observation. And yet, remember, we are, all of us, together in this world; we need only step back a bit to see how little official definitions matter. After all, whatever -or whoever- each of us thinks they are is all that matters in the end, isn’t it?  We are such stuff as dreams are made on… Aren’t we?

The Myth of Medicine

The concept of the myth has always intrigued me. Not, as it is historically characterized – the fabulous stories of gods and heroes- or the more populist idea of an untruth or counterfactual, but rather as a metaphor. Myth as a way of explaining something that is difficult to put into words, that defies rational explanation: the meaning behind the meaning. Like those Russian nesting dolls, they are multilayered, with understanding hiding within significance which is in turn hiding under context hiding behind appearance… A myth is the meaning of a flower. It is a poem.

And yet it need not be so abstract, so elusive. All of us have myths: they are our stories –who we are, or at least how we have come to understand ourselves. As the famous Swiss psychiatrist Carl Jung said in his autobiography: Thus it is that I have now undertaken, in my eighty-third year, to tell my personal myth. I suppose the challenge, however, is to disentangle the reality from the fantasy… Or does it really matter? And are they both merely different colours of the same myth? Joseph Campbell, the author of many books about mythology, said: “…the only way you can describe a human being truly, is by describing his imperfections. The perfect human being is uninteresing… Aren’t children lovable because they’re falling down all the time and have little bodies with heads too big?”

We are, for all intents, our mistakes. Our foibles. Our myths. And that which we appear to be, we are not –or at least that may not be how we see ourselves. So, for the doctor, which is the more important –because to treat the person, we have to find them first?

I am reminded of a patient I saw  long ago when I was a freshly washed gynaecologist just setting up my practice in an era of militant feminism. Ms Debrashen –that was her title, she insisted, just like mine was ‘doctor’- was a frail-looking eighty year old but dressed in jeans and a sweat shirt that had I’m Talking to You written in Gothic script on the front. I suppose I should have been intimidated, but her smile was so disarming, I couldn’t help but return it as I greeted her in the waiting room. She extended a bony hand to shake before I could even free my own from her chart, and would have led me  down the hallway to my office if I hadn’t stepped in front of her to make sure she went through the correct door.

“So what can I do for you Mrs. Debrashen?” I said, still smiling, as she plonked herself down on a chair beside my desk.

Ms Debrashen,” she corrected me, but not unkindly. “I want you to do a pap smear. I haven’t had one in years, and my family doctor refuses to do one on me.” As she said this, she replaced her smile with a flinty stare that brooked no nonsense. I will be obeyed, it said for a moment, and then relaxed into a more Canadian, please. “I don’t know what got into him; I’ve gone to him for years, but he just climbed up onto his doctor horse and said I was too old.” She sighed theatrically and shrugged angrily. “Too old? Too old to be screened for cancer..?” She shook her head in disbelief. “Does he think I’ve lived long enough already?”

I took a carefully disguised deep breath and let it out slowly. Quietly. I decided to start with a thorough history in case there were some extenuating circumstances. Most cancer agencies throughout the world, and certainly the one in my own province here in British Columbia, have said that there is no indication for continuing to do pap smear screening after the age of sixty-nine. Only if there were recent abnormalities in the pap or as a followup to recent treatment for abnormal cells would it be justified. And of course, then it wouldn’t be screening, per se, but followup.

I took what I felt was a complete history and then, as a tactical decision, asked about her pap smear history at the very end. But no, all of her past pap smears were normal, she insisted.

She sat back in her chair, folded her arms across her chest and stared at me with a rather smug but expectant expression on her barely-wrinkled face.

“The Cancer Agency in British Columbia usually recommends not doing any more pap smears after you turn seventy,” I said, rounding it off for simplicity.

A curiously satisfied smile captured her face –as if she were laying a trap for me, but had to be careful not to give it away. “And why is that, doctor?”

“Well…” I started, not totally comfortable explaining to a woman of her age about the increasing belief in those early years of virology, that the abnormalities of the cells of the cervix registered by the pap smears were in fact the result of some sexually transmitted agent.

Her smile turned into a chuckle when she noticed my obvious embarrassment. “We are not always as we appear,” she said, the merriment evident on her face. “We write our own myths, then wear them, you know… Doctors no less than their patients.” I suppose I must have looked puzzled, because she sat back in her chair as if she were settling in to tell me a story. “Both you and I are Matryoshka dolls, and we only unveil the deeper ones when and if it serves our purposes.” She softened the severity of her latest array of smiles. “You are only looking at one of the dolls –the one you expect to see.”

I smiled the tolerant doctor-patient smile, and started to say something, but she waived it away with a flick of her hand.

“You didn’t ask me much about my sexual history, did you?” I think I blushed and she immediately seized upon it. “Too embarrassing, right? And yet had I been twenty or so, you would have jumped on it immediately when I told you I wanted a pap smear.” I didn’t have to answer –she had me. “But despite my age, and my failing eyesight, I can still read…” She pretended to look out of the window behind my desk to ease my discomfort, but I could tell she was actually watching me out of the corner of her eyes. “The current thinking is that abnormal pap smears are the result of sexual transmission, I understand. Like a disease.” She risked at direct glance at my face and when she could see the astonishment on it, she left her eyes resting there. “So, how would you get a new sexual disease, I wonder?” She let her words dangle for a moment to tease me. “I suspect there are only two mechanisms –either my partner is dallying in another realm, or I myself have strayed into a new kingdom.”

I tried to keep my mouth from falling open -I loved her words.

“But suppose I knew all this, but was unwilling, or afraid to share that aspect of my story with you because it didn’t conform to what I have always wanted to believe about who I am? And what you wanted to believe…” She stared at me for a while with innocent cow-eyes. “Or, on your side of the curtain, suppose you didn’t want to risk offending me because it would be like talking back to your grandmother. Belittling her. Disrespecting her…” She straightened herself in the chair as if she were about to get up. “So you see we are both trapped in our stories.” A huge smile spread from ear to ear as she rose to her feet. “But we’re only trapped as long as we don’t recognize them as surfaces. Clothes…”

She pointed at the examining room. “Let’s do the pap smear, now. I’m going to be late for my friends,” she said, and then started for the door, as I still sat immobilized in my chair.

“I was a Social Anthropologist in my previous life,” she said, looking back over her shoulder and winking. “Just thought you’d like to meet one of my deeper dolls…”


I’ve never forgotten Ms Debrashen over the years. She taught me to question assumptions. Interrogate them. But it made me wonder just how much I can know about anybody. Some of those deeper layers are inaccessable even to the person from whom I’m trying to obtain a history. So overlayered with hope and retrospectively altered memories, some are forever hidden in the myths they have become. Perhaps for clearly displayed symptoms and signs, my medicine can work. I can treat a prolapsed uterus, or an elevated blood pressure, but in a way, that is almost like mending a sweater, or washing a shirt. It is hard to see the skin they hide beneath. And I am at a disadvantage peering through the murky water in which they stand to find something they’ve dropped or hidden. …

She made me appreciate the words of Hamlet when he repudiates his mother for insinuating he is pretending grief merely to get attention:

Seems, madam? nay, it is, I know not “seems.” ‘Tis not alone my inky cloak, good mother, Nor customary suits of solemn black, Nor windy suspiration of forc’d breath, No, nor the fruitful river in the eye, Nor the dejected havior of the visage, Together with all forms, moods, shapes of grief, That can denote me truly. These indeed seem, For they are actions that a man might play; But I have that within which passes show, These but the trappings and the suits of woe.

A Feminist Resurgence?

Women’s Liberation -that’s what we used to call the women’s movement when I was a teenager. It sounded like a good idea to me, even though I didn’t really know what it was all about. Girls had always seemed to bring out the best in guys, so I was all for it. I still am. But I have to confess I never dreamed there would be a fifth column. Feminism v. anti Feminism? I didn’t even know there were two sides to the issue until the Cat thing surfaced: http://www.cbc.ca/newsblogs/yourcommunity/2014/07/confused-cats-against-feminism-lampoon-online-anti-feminist-movement.html  I have to admit that the humour sucked me in…

Like most men, I know only some of the basic facts about the Feminist movement. For example, I know about the three waves: the First one got women the vote; the Second was the Sexual Revolution of the sixties; and the Third one… Uhmm… Maybe I’ve got it wrong, but I think it tried to make us all the same somehow – apart from genitalia everything else was culturally engendered. I suppose that all three are all equally important, but it seems to me that the first two were progressive –goal-oriented- while the third was…well, speculative at best, ideological at worst. A dogma.

As a male who loves and respects women, that last wave sort of washed over me. I always thought we made our own paths through life according to our unique talents and motivations. Where there was discrimination, we challenged it; where there was misinformation, we educated; and where there was something for which we were not suited, we adapted. Life is compromise –for both sexes.

But I fear I am embarking upon a road where even angels fear to tread –male ones, anyway. I mean no harm, and I take no sides, but I am truly baffled. The Movement, as I understand it, was an attempt to redress the obvious inequalities in societal attitudes to women. Such things as voting rights, education, safety from violence and equal pay for equal jobs are obvious. They needed a voice –time on the dais. What was perhaps swept under the cultural carpet, however, was a woman’s right to have a say in personal things: life style, contraception. Abortion. The right to make an informed choice when something affected her. And not just a right –rights have a habit of disappearing aux moments critiques– but a mechanism of enforcement. Laws that work. Feminism was a boon: not only did it lay the ground work for legal protection, but by dint of its strident voice, made it heard by those in power.

But rights must also extend to those who disagree. And as a movement ages, it risks a continuing evolution of the needs of those it was originally intended to serve. It risks having to justify itself to its adherents. In other words, it risks having to change along with them. And, increasingly, this does not necessarily entail cultural or political confrontation so much as cooptation: if the other side has something valuable, or is doing something worthwhile, make it look as if it was your idea all along… and then make it your own.

Times change. When I first started in practice as a specialist in gynaecology, I had the good fortune of having a female colleague as partner in the office. But it was a time of assumed misogyny, I’m afraid. A time of confrontational politics and patients. The prevailing wisdom seemed to be mistrust of male doctors. Mainstream Feminism was struggling through the brambles of disparate ideologies –some were conciliatory and accommodating while others were, well, reactionary and contumacious. I was young and inexperienced in the specialty and the times were aflame with societal struggles.

“The tables are turned, eh?” one of my recalcitrant patients said after refusing to be examined. She had agreed to see me when my partner’s waiting list became too long and her pain too great.

I sighed, closed her chart, and sat back in my chair. I didn’t know what to do.

I could see a worried look creep onto her face. “Look, I’ve told you my problem and you’ve seen the ovarian cyst on my ultrasound… Why can’t you just book me for the OR?”

I smiled bravely. “I suppose I could, but if you don’t trust me enough to examine you, why would you trust me to operate on you?”

She thought about it for a moment. “Well, you delivered my friend’s baby…”

“From the doorway?”

Her eyes narrowed for a moment, and then she laughed. “You turn tables back, too, eh?” And with that she got up and walked into the examination room. “Changed my mind,” she said and closed the door behind her.

A reputation is only as good as the first mistake; an ideology only as relevant as the experience it serves. I am a feminist if it serves my patients; I reserve the right to disagree if it does not. But I live in hope that I have misunderstood, and that evolving feminism is still as relevent and as crucial for society as ever. And I can wait -will wait- as Shakespeare advises: “How poor are they that have not patience! What wound did ever heal but by degrees?”