The question of feminist etiquette is an essential issue in promoting and ensuring feminist social change in all spheres of society. Feminist etiquette as discourse needs be an intrinsically democratic enterprise by means of public discussion and consensus-building in many different societal units. Feminist etiquette is sceptical and selectively critical of existing social norms and therefore does not uncritically accept pre-existing social norms.
- What is Feminist Etiquette?
- Arenas of Love
- Feminist Polycenters
- Feminist Nightclubs
- Feminist Dance Centers
- Feminist Scientific Yeshivot
- Feminist Temples of Love
- Schools of Feminism
- Feminist Community Centers
1. What is Feminist Etiquette?
Etiquette is something that is individually mostly predetermined by various shibboleths of discrimination such as age, caste, citizenship, class, functionally, kinship, gender, ethnicity and religion. Existing forms of etiquette under the tyranny of patriarchy is thus thoroughly physionomistic yet etiquette is precisely indispensable in preventing constant interpersonal and intergroup friction. In fact, etiquette is so effective in preventing interpersonal/intergroup friction that it serves to maintain, smooth over and perpetuate physionomism and DOLP (discrimination, oppression, lies and prejudice) generally.
Feminism in the sense as fourth-wave feminism here refers to the broader so called “intersectional” opposition to physionomism and DOLP generally, including the reappropriation of the semiotic domain of the feminine as suppressed and subordinated by patriarchy.
Feminist etiquette will need to constantly evolve and include behavioral requirements in many different distinctive social contexts. Feminist etiquette will be different in different cultures and subcultures in feminist etiquette engaging with cultures/subcultures rather merely erasing them.
Feminist etiquette needs to have certain fundamental distinctions, namely 1) individual consent, 2) communal adaption, 3) non-tolerance with regard to the intolerable and 4) relative respect for individual choice.
One of the meaning of individual consent is that an individual person cannot reasonably be expected to uncritically adhere pre-existing social norms and behavioral expectations of physionomism specifically and DOLP generally.
Individual consent also means that something otherwise intolerable may be consensually tolerable under specific circumstances. E.g. is enslavement generally intolerable but is acceptable as part of a BDSM slave contract that may ended at any time by means of a password. Yet, consent to enslavement is non-consensual if forming part of structural oppression, e.g. may certain aspects of BDSM indeed form part of structural oppression as opposed to otherwise constituting subversive appropriation.
Communal adaption means that feminist etiquette is adapted to rather than imposed on different cultural/subcultural social contexts. Communal adaption needs to be conscious, deliberate, questioning, critical and of course feminist. This means that feminist etiquette will be variously differently shaped in various specific cultural/subcultural social contexts.
Non-tolerance with regard to the non-tolerable means opposing physionomism and DOLP (discrimination, oppression, lies and prejudice) generally no matter in which cultural/subcultural context it appears. Non-tolerance needs of course be most careful, deliberate and precise so as not indeed perform/perpetuate physionomism spefically and DOLP generally.
Wearing the hijab as individual choice is clearly part of structural oppression and so is this also legitimate choice? It is certainly not a legitimate choice, yet one that nevertheless still needs to be individually respected, yet certainly not collectively so. We must therefore distinguish between a) the acceptably acceptable, b) the acceptably unacceptable and c) the unacceptably unacceptable. What does this mean?
Hence, a) the acceptably acceptable is feminist choice, b) the unacceptable acceptable is non-feminist choice although respecting that choice is necessary in respecting the person making that particular choice and c) unacceptable unacceptable is something that is completely and entirely intolerable such as a person selling herself permanently into slavery and so non-respecting that choice is absolutely necessary for respecting the person making that choice.
How then can we make those distinctions? Particulars of feminist etiquette must necessarily become established in public discourse through open and transparent public debate in exposing physionomism specifically and DOLP generally in open society and beyond. The purpose of public debate must specifically not be to silence discussion but rather to ensure that every topic can be openly, extensively, transparently and perpetually discussed indeed.
Feminist etiquette is the art and science of being able to make essential distinctions and draw precise lines and certainly not through fear and silence but rather by embracing freedom of expression in open society. Feminist etiquette means establishing an etiquette of open society that is open rather than foreclosed. Political wisdom is thus precisely essential to doing feminist etiquette. Feminist etiquette therefore needs to be established through consensus as emerging from discussion rather than being coercively imposed through a reign of fear and silence, adherence to a cultural taboo or to a conspiracy of silence.
Feminist etiquette does not merely subvert cultural hegemonies but need establish innovative, increasingly open and self-critical cultural hegemonies that are open to redefining liminal and other distinctions. This means that individual, communal and collective self-criticism is obviously essential to the futurographical trajectory of feminist etiquette.
Feminist etiquette is an intrinsically democratic enterprise in the sense that it seeks to discursively create and establish innovative open social consensuses supplanting current physionomism and DOLP on global, societal, cultural, subcultural, communal, familial and individual levels.
Feminist etiquette is therefore not a homogenous activity and so instead encourages diversity in feminist etiquette as applied in varying social units. The point is that such consensus-building should precisely emerge through extensive and open-ended discussion and that differences of etiquette between social units are legitimate as long as not performing/perpetuating physionomism specifically and DOLP generally.
Feminist etiquette is also a subversive and revolutionary performance of individual and communal agency in the sense as deconstructing, subverting and transforming existing social norms which unfortunately are mostly reducible to physionomism specifically and DOLP generally. Performing feminist etiquette means as consistently as possible refusing to adhere to norms of physionomism and DOLP. It is typically currently not possible to be entirely consistently feminist under the social terror of patriarchy, yet being so as much as possible is very much essential indeed.
Not automatically accepting pre-existing cultural/social norms is a revolutionary feminist position and is most effectively performed in adherence to the law of the land while refusing to adhere to notions of physionomism and DOLP as not required by law.
How then to make all these judgments and distinctions? Is there a method or system to this or is it all reducible to political wisdom? Let us therefore explore how applied feminist etiquette would take shape in different social contexts.
2. Arenas of Love
Most arenas for persons to meet each other for establishment of interpersonal physical intimacy are domains of prostitution. The majority of females who frequent heterocultural night clubs are part time sex workers as it is extremely common for female university students to fund their academic studies by means of sex work of some kind of another. Of course those do it don’t tell friends and family and they themselves are typically unaware as to to how many others do sex work as well.
Sexual exploitation is pervasive at workplace as female employees typically have to provide sexual favors to their male (and female) bosses in order to keep their jobs. Compulsory sex with the boss is generally the norm in the private sector and also to a significant extent in the public sector as well as a prerequisite for female career advancement. This is essentially prostitution in all but name.
Many sex workers find their clients in public space IRL whether in the street, in the mall, in the supermarket, in the library or in the city square. Most females who invest heavily in beautification do at least part-time offer commercial sexual service. Of course they themselves are usually unaware that most other primping females are typically open to commercial sex as at least a form augmented income. One reason for this is that it is psychologically easier to provide consent out of economic decision than emotional decision since emotional decision tends to be inherently highly confusing indeed.
Online worlds such as dating sites and Facebook functions as venues for men to find casual sex since women typically find it much easier to provide commercial consent than emotional consent is casual sex usually commercial in nature to some degree or another whether explicitly or implicitly so such as females students making a living from so called sugar dating.
Family life is usually either reproductive prostitution or closely modeled on reproductive prostitution as pervasive in patriarchy. Females are systematically indoctrinated into patently false illusions about reproductive prostitution by falsely idealizing popular mass culture. As females grow older do they typically become increasingly disillusioned by heteroculture but the female code of honor usually precludes them from educating females who are substantially younger than themselves about the nefarious nature of heteroculture and sexual patriarchy. Even committed feminists typically experience pervasive feelings of shame due to having suffered sexual exploitation, are structurally shamed into silence and will typically not share their experiences with younger generations of females such as in terms of having provided part time commercial sexual services as a child, a teenager, a young adult or relatively elder adult.
The problem is however not limited to the nefarious cultural hegemony of heteroculture as intrinsically based on rape culture and prostitution culture and as socially reinforced by ethnocratic patriarchy but there is furthermore lack of feminist arenas of love. LGBTQI culture does offer such feminist arenas of love but for females primarily interested in males is this far from from functionally optimal.
Females intimately interested in males do virtually always find themselves stuck between carnal desire on the one hand as typically “embarrassingly” evidenced by “wet panties” and their fear of male mistreatment such as rape, physical abuse and psychological abuse such as verbal abuse and hence for reasons of personal security alone practically speaking opt for committed rather than casual relationships.
Females in heteroculture therefore usually desire male evidence of full appreciation of her personhood through appropriate bodily contact, mouth kissing and full-body hugging as involving contact between the respective groins.
This in turn leads to sex and subsequently does she look for further “evidence” of full appreciation of her personhood by means of him by courtship in the form of flowers, prepared romantic tête-a-tête, love poetry, gifts etc. as token evidence of interpersonal appreciation.
She herself does not consider herself obliged to prove her appreciation of his personhood since females will typically not have non-commercial intercourse with a male unless she believes herself to appreciate both his appearance and cognition. Her spreading her legs to him is hence considered sufficient evidence of love on her part in heteroculture.
Females who become sexually liberated are invariably drawn into intelligence prostitution including commercial prostitution and so females have to be very careful considering that organized prostitution is controlled by thoroughly criminal Frankist police intelligence. Intelligence operatives (elite intelligence agents) are enslaved to a far greater degree than ordinary intelligence agents and so promiscuity is highly risky indeed for females and to a lesser degree so for males as well. Since police patriarchal intelligence in every country is symbiotic with organized prostitution networks is public space very dangerous indeed for those females who perform feminist sexual liberation in their lives.
Since public space both online and IRL are arenas of prostitution and near constant fear of rape needs feminism transition into applied feminism of applied gender science whereby we ethico-aesthetico-politically devise near safe arenas for encounters of love where females can gain sexual access without needing to charge money in order so as to overcome her own very emotional confusion indeed.
3. Feminist Polycenters
A feminist polycenter would be a place free from unreasonable restrictions of current patriarchal society. This means that a feminist polycenter would shun monogamy, heteroexclusivity, hypocritically fear-based female “chastity” and the like. A feminist polycenter would be would open to persons of varying physical appearance provided that they they care about how they look since primping is a matter of meeting others in respect.
A feminist polycenter would not serve alcohol, allow tobacco or allow other so called “recreational” drugs. A feminist polycenter would be fully inclusive of communities of desire within the bounds of law.
The feminist polycenter would be based on feminist etiquette in creating a physical and human environment where females wll feel safe in the knowledge that all participants will adhere to standards of feminist conduct.
Why is it that society fails to create gender-safe human environments? This is simply because social units are designed by men for male needs and only rarely are gynocentric social units created by females for females such as for example involving a gynocentric celebration or female-friendly human community. There are of course female-only environments, yet gender segregation is simply capitulation to the evils of patriarchy.
Religion of course has endeavored to rid society of sexual harassment by means of enforcing sexual repression. This has not been successful at all since sexual repression feeds socio-sexual behavioral dysfunction, including sexual harassment and sexism.
A feminist polycenter would not be open to just anyone as any person seeking to participate would need to file an application and participate in a few hours of applied gender training so as to make sure that the person becomes capable of behaving in accordance with the particular feminist etiquette of that specific polycenter. It would also need to be verified that the person is ready to adopt community standards of sharing pleasure in both appearance and behavior.
The feminist polycenter would therefore need to carefully vet potential participants in order so as to make sure that they become fully ready to adhere by the community standards of that particular feminist polycenter.
Inclusivity would be an important aspect of a feminist polycenter. This means that a feminist polycenter would not be exclusive on the basis of shibboleths of discrimination/oppression such as age, ethnicity, gender, functionality, pigmentation etc.
There would be different kinds of feminist polycenters, some would be more geared towards casual intimate contact while others would be more geared toward building lasting ties of friendship as potentially leading to physical intimacy. Many polycenters would be both in opening up for tremendous diversity in social relations.
By carefully yet concisely listing standards of conduct in the feminist polycenter would participants feel safe and secure in the knowledge that they already know how to appropriately act in order so as to share pleasure and grace and subsequently become appreciated by fellow persons by means of appreciating the respective the full personhood of the other person including both personality and appearance.
A feminist polycenter would be formally and socially inclusive of persons irrespective of shibboleths of discrimination, yet would simply not be inclusive of structural oppressions as implied by those very categories. This means that gender inclusivity would not extend to toleration of dysfunctional behavior of gendered structural oppression. And the same would apply with respect to structural behavioral dysfunctions of other shibboleths of discrimination/oppression.
Published community standards of a polycenter must not be longer than one page and it essential to make sure that the rules are short, axiomatic and easy to instantly memorize by default without any effort of intention of memorization.
This means that community guidelines of a feminist polycenter should not be detailed but need rather provide the general ethics of participation and inclusion.
4. Feminist Nightclubs
How would a feminist nightclub be different from a sexist nightclub and more importantly, what would characterize a feminist nightclub? These are obviously important questions to ponder and there is no doubt that multiple answers are needed.
A feminist nightclub would first and foremost be inclusive of communities of desire within the limits of law and feminist etiquette. This is essential since that would help undo the heteroexclusive matrix of hypocrisy which underpins patriarchy. There are of course already LGBTQI nightclubs in very large cities, yet it is essential to create feminist nightclubs as well that would not be defined by antiquated 19th century taxonomy of desire.
Sexist nightclubs either operate as brothels or as bars where most of the income is derived from the sale of alcoholic beverages or a combination of the two. Entrance may provide part of the income, yet most of the income is typically derived from customers purchasing alcoholic liquids of various kinds, usually mostly beer.
A feminist nightclub does not sell alcohol and generally does not do anything illegal other than under certain special circumstances for political purposes as a matter of ethical courage. Alcohol tends to strongly reinforce sexist, oppressive behavioral patterns and are hence inimical for feminist purposes.
The majority of females in any nightclub in any country is more or less open to offering commercial sexual services. This of course is not to imply that they all make a living as sex workers as they are typically students and single mothers as interested in some added income. As plastic surgery has become increasingly common is this something that is increasingly funded by part-time provision of commercial sexual services. Since all sex work operates under the aegis of thoroughly criminal police intelligence which takes 30% of all revenues is it not public knowledge how common sex work has become in the age of plastic surgery. Plastic surgery as pertaining to wrinkles typically has to be repeated after one of more years and the perceived need for plastic surgery increases rather than decreases with advancing adult age.
This is not to imply that there is no place for active sex workers in a feminist nightclub but rather that sex work needs be transparent and ethical with rights and safe working environments.
In a feminist nightclub is it appropriate that participants use semiotic markers so as to clearly indicate the nature of their personal interest whether in money, friendship, intimacy, hardcore sex and/or otherwise as for example indicating sexual orientation whether with respect to persons, objects or practices. Such a semiotic marker may be expressed by means of a special t-shirt, a button with a message, some kind of clothing item, beauty apparel or aesthetic style. While participants should be able to themselves devise/select application of such semiotic markers is it however essential that these are easy to understand in order so as to prevent most misunderstandings. It is most certainly in the interest of a participant in a feminist nightclub to semiotically indicate the purpose of her visit to a feminist nightclub.
It is hence essential that a participant in a feminist nightclub is transparent about her reasons for being there just as transparency is essential to ethical practices of institutions everywhere.
Almost no one enjoys the time in a nightclub which for most is a hellish environment with blasting sound, strong light and social expectations for which most participants are almost entirely socially unprepared. It is not that they lack motivation but rather that since most lack sophisticated seduction skills are they effectively incompetent for a situation where they are expected to socially perform in order so as to advance to an intimate state with someone.
It is hence unsurprising that many young females will opt for provision of commercial sex since this offers a framework without commitment to patriarchal hypocrisy which continues to keep females unfree without in control of how they would like to enact their bodies. Commercial sex thus offers a framework where females unless enslaved by a pimp are able to offer sincere and straightforward answers of yes and no.
A feminist nightclub needs a safe and secure environment where participants will feel relaxed and so music levels need be relatively low. It is essential that a feminist nightclub has lucid community guidelines and the more succinct and easier to understand and adhere to the better obviously.
A feminist nightclub could obviously be specialized for varying purposes just as could any establishment, yet it is essential that a feminist nightclub is open and transparent about its own purposes.
A feminist nightclub catering sex workers must offer a safe and secure working environment with clear guidelines and optimal transparency for all participants.
It could reversely certainly be possible for a feminist nightclub to be inclusive of sex workers yet make perfectly clear that this particular nightclub is a non-commercial zone. Female frequentors of nightclubs tend to be at least in principle open to both commercial and non-commercial encounters. Heavily primping females also tend to dream of finding a highly cultured customer to marry. The stereotype of sex workers as not enjoying working certainly has basis in tragic reality worldwide but there is also the reality of what has become increasingly luxurious sex work in economically developed countries as typically involving female students and female single mothers.
It is however essential that a feminist nightclub is not dominated by heteroculture, meaning that structural oppression must not be permitted in any form or shape unless required by law. One common form of structural oppression in nightclubs is for guards to use extortion tactics of fabricated accusations in order so to coerce themselves into sexual access to a victim and usually in a backroom.
Sexist nightclubs are dangerous environment and not only due to participants typically being intoxicated, virtually always by alcohol but commonly also by other so called “recreational drugs”. Sexist behaviors are furthermore expected in sexist nightclubs as these serve to perpetuate gender coercion in terms of non-elective gender roles which may cause significant psychological suffering not only to the person performing gender but also to persons with whom that person interacts.
One way to ensure that a feminist nightclub does not become dominated by patriarchal behaviors is having a membership system whereby new participants must participate in a few hours of training in applied gender science. If there is not a membership-only policy will other measures need to be taken such as for example arranging feminist lectures and feminist workshops as part of the feminist nightclub experience.
Gender roles as other social roles are highly malleable and so it is important to provide societally inclusive social contexts where participants can easily assimilate into the subculture by learning from social interaction with other participants.
It is essential that a feminist nightclub helps participants becoming politely and attractively transparent about their own expectations so as to enable meaningful and constructive social interaction with social consequences that are line with prior expectations.
A feminist nightclub ought not offer the same music every night but should rather embrace diversity in subcultures, genres and ethnic cultures. That should apply to dance as well and so it is highly appropriate that dance classes by volunteer teachers are offered as part of the feminist nightclub experience.
Inclusivity is obviously extremely important in a feminist nightclub and so is it essential that heteroculture is not permitted to dominate but rather that the feminist nightclub embraces and encourages diversity in gender expression.
A feminist nightclub needs furthermore offer education in applied gender science as regards training in appropriate gendered behaviors. Such training may be offered as part of the nightclub experience or at other times. There are many advantages with a strict membership policy as this offers the feminist nightclub opportunities to educate participants in applied feminist social skills.
While it would be nothing wrong for a feminist nightclub to be a commercial enterprise should feminist nightclubs at least initially be non-commercial enterprises considering the importance of applied gender education for the feminist social revolution.
A feminist nightclub needs be culturally gynocentric in the sense that female social norms should oblige all participants irrespective of gender and anatomy.
While initially non-commercial enterprises is it also important to use non-commercial nightclubs as models for developing new concepts that would become commercially viable such as combining commercial nightclubs activities with activities and purposes other than sex work and the sale of alcoholic beverages.
Introduction is something which is typically highly painful for nightclub participants and so it is essential for feminist nightclubs to offer gender-neutral training in feminist introduction, feminist conversation and feminist seduction.
Heterocultural females typically engage in extensive primping as prior to embarking on a nightclub evening and hence is it important that the feminist nightclub has a policy on primping whether generally or for particular nights in the sense that it should either be free from primping or else should primping be compulsory for all participants irrespective of gender and anatomy. There should also be specific standards as to whether primping should be casual, extensive, theatric etc.
Interaction in sexist nightclubs are typically so psychologically difficult that alcoholic intoxication usually is insufficient in order so as to produce sufficient courage even for introduction, let alone for conversation and seduction and hence have “recreational” drugs become increasingly pervasive in sexist nightclubs.
In establishing feminist nightclubs is it essential to involve law-abiding ethical communities of desire and in particular the LGBTQI community members of which will be among the first of participants. Feminists who do not consider themselves LGBTQI need therefore reach out to the LGBTQI community which typically lacks suitable safe venues for encounters as only major cities have LGBTQI nightclubs.
There are other communities of desire who need a platform as well and so need feminist nightclubs reach out to varying communities of desire for the purpose of organizing theme nights of various kinds. While all theme nights obviously need be inclusively feminist is it essential that a feminist nightclub is multicultural in offering a calendar of cultural and subcultural diversity indeed.
A feminist nightclub should thus become sort of a community center and since nightclubs are usually held at night should non-commercial feminist nightclubs operate at community centers, cultural centers, youth centers and the like. Most institutions do not use their buildings during night and so will it be possible for a private company or just about any institution with a building to sponsor a non-profit feminist nightclub. Doing so will create attractive associations of corporate/institutional ethics and so this should be highly attractive attractive indeed to potential sponsors.
It is essential that a feminist nightclub is highly transparent and very clear not only with respect to its overarching purposes and community feminist etiquette but also with respect to the specific purpose and particular etiquette of any particular night.
5. Feminist Dance Centers
Girls and women are typically expected to inhibit their bodily performance as implicitly or explicitly designed to limit their freedom of movement and freedom of expression.
Dance is field of activity which unusually permits girls and women far more leeway in bodily expression although typically heavily predetermined by patriarchy.
Dance often enacts symbolic sexual intercourse although cultural awareness of this ancient Sumerian gynocentric heritage is today much less known.
A feminist dance center would not require perfect adherence to by patriarchy predetermined bodily movements but would rather encourage artistic innovation in all genres of dance of all human cultures.
Dance is designed to create connection between persons for various strictly ethical purposes and so needs the practice authoritarian patriarchal dance become reappropriated for purposes of feminist social empowerment and creating feminist social connection between persons of all genders.
A feminist dance center would be committed to encouraging diversity in individual artistic choreographic expression and would hence encourage all participants to thus express themselves.
A feminist dance center would offer a diversity of themes of dance in its calendar as expressive of cultural and subcultural choreographic diversity, yet would encourage breaking preconceived patriarchal rules of dance movements.
Feminist dance would however not be merely self-centered artistic expression as feminist dance would be intended as a social vehicle of building feminist relationships whether friendly, sexual, romantic, commercial, collegial and/or otherwise.
Feminist dance is however first and foremost intended to create feminist frameworks for initiating social relationships. Feminist dance would thus be intended to actively engage in and perform feminist social construction.
What then is feminist social construction? Rather than merely complaining, uncritically demanding the Rights of Man as in mainstream feminism or as in radical feminism promoting sexual repression and masculinist female gender norms would feminist social construction actively move to reconstitute society by means of individually and collectively transformative experience of lay participation in feminist choreography.
A feminist dance center would therefore not merely perform individual artistic dance but would do so on the basis of feminist theory of choreographic emancipation of bodies from patriarchal strictures of sexist oppression. This of course is not intended to imply that females ought adopt male misbehaviors but rather that persons of all genders ought use choreography for purposes of emancipation from oppressive strictures of non-elective stereotypical social roles. The purpose would certainly not be to leave female insights of virtuous conduct behind but rather to develop this gynocentric heritage and by means of feminist choreography make this accessible for persons of all genders to perform everywhere, indeed encouraging human persons of all genders and anatomies to become everyday feminist performance artists in transformatively subverting oppressive social norms of patriarchy and ethnocracy.
A feminist performance artist is not merely artistic but ethico-aesthetico-politically politely disrupts hegemonic patriarchal practices, including by deliberated induced sexual arousal for subversively transformative purposes. Feminist choreography is thus hence feminist performance art. The feminist dance center is certainly not an institution of passive scopophilia but rather of participatory interaction.
This brings us to the question of feminist art as moving from the visual of observation to interactive participation. The term culture in a modern context has two distinctive meaning, the first meaning refers to art of various kinds (dance. music, literature etc.) and the second meaning refers to collective practices of social interaction. While the first notion of culture tends to be geared toward passive patriarchal observation (visual and/or audial) is the second notion of culture potentially far more subversive and transformative.
A feminist dance center would thus not be limited to dance in sensu stricto but would rather be committed to the promotion and encouragement of enactment of oneself as feminist performance art literally everywhere. The purpose would be to engineer the feminist reappropriation of culture by means of subverting structurally oppressive cultural hegemony as tyrannizing persons in public space.
A feminist dance center would be highly inclusive of diversity of various kinds yet not of the varying structural oppressions that come with diversity. While the initial purpose would be to draw in members of the public for the intention of creating ethico-aesthetic feminist interpersonal relationships of various kinds would the ultimate purpose be to fundamentally transform public space specifically and culture generally by means of subversively transformative feminist ethico-aesthetico-political choreographic enactment of oneself literally everywhere as subversively and transformatively so adapted to social context.
6. Feminist Scientific Yeshivot
A yeshiva (Talmudic seminar) is a Jewish institution as devoted to the study of the passed down literary heritage of the Jewish people. The main study method in a yeshiva (Hebrew plural yeshivot) is known as chavruta, this is Aramaic and means friendship which involves a pair of study partners continually studying texts together. The Chavruta method is simply the study method of Plato’s academy as adopted by Rabbinic Judaism.
Humanity of course should feel slightly indebted to Rabbinic Judaism for safeguarding the ancient Greek tradition of love of wisdom which is the original meaning of the term ‘philosophy’ despite it having been later appropriated by largely irrational Christian/Para-Christian theological/”secual” rationalism. Philosophy even today as academia generally is heavily Para-Christian in so called “philosophy” and academia generally being based on masculinist rationalism in hardly in any way constituting an art of wisdom.
Scientists tend to live in small intellectual worlds (genre, narrative, paradigm, discourse, ethnocentrism etc.) where they practice socially accepted plagiarism by means of socially accepted devices of plagiarism such as footnotes and bibliography. Most scientists are extremely ignorant about themselves being Para-Christian and have simply no idea that they merely reproduce mostly nonsensical Christian metaphysics in superficially “secularized” form as usually entirely unaware agents of cultural hegemony. Academia is thus to use a popular academic term, highly “unscientific” indeed.
The great crypto-Nietzschean thinker Leo Strauss sought to restore the ancient Greek tradition of Love of Wisdom (Greek philosophia) to its former grace and splendor and his secret student Jacques Derrida sought to realize Nietzsche’s “Jewish project” for Europe by means of advanced intellectual warfare as intended to discredit nonsensical elements of the Para-Christian, a.k.a. baredly “secularized” Christian metaphysics.
The feminist revolution is obviously especially strategic important in academia which is so exceptionally powerful in influencing discourses in modern society. Most current scientists have been trained to become functional idiots despite invariably having above average individual IQs. They do however have valuable social experience and so should most be fired from academia and become trained to become innovators and entrepreneurs, something for which most are exceptionally well prepared due much experience in the examination of concept, trajectory, verification and outcome.
The global feminist social revolution rather needs to find and recruit persons with genetic potential for development of genius within and beyond academia. Their current ages, professions and levels of education are relatively less important in training genius as Aristotle suggested should be a core of education indeed.
What hence needs be done is the feminist recreation of Plato’s academy and we ought all be thankful that an intellectual elite within the Jewish people throughout Dark Ages of persecution, genocide and forced conversions manages to maintain and develop this tremendous intellectual tradition of the Love of Wisdom (philosophia). The two Talmuds are thus the genuine inheritors of that Great Tradition of the Art of Writing with academic philosophy and academia generally rather being a derivation of religious imperialism.
The worldwide feminist social revolution needs hence establish feminist scientific yeshivot for human persons of all backgrounds in thus restoring the Love of Wisdom as appropriately epistemologically central to all pursuit of knowledge. While it would be too narrow to reduce khôra to wisdom is khôra certainly where wisdom is to be found unless of course more or less already hegemonically accepted as wisdom.
Academia thus needs be reconstituted as scientific yeshiva in general and feminist scientific yeshiva in particular. Education generally from an early age needs to take place through scientific yeshiva rather through the coercive system of authoritarian Para-Christian indoctrination into submission under the social tyranny and social terror of structural oppression in cultural hegemony.
Scientific yeshiva in general and feminist scientific yeshiva in particular is needed for humans generally almost irrespective of level of IQ. Feminist scientific yeshiva as Plato’s educational method was protected and further developed in yeshivot throughout the ages and now needs this become further developed by supplanting all current academic institutions which are for the most pseudo-scientific in character.
Almost any human person can and should study in scientific yeshiva without undue hierarchy, taxonomy or age of epistemology. Feminist texts of great feminists thinkers need be practically made available by means of chavruta in feminist scientific yeshiva.
Feminist scientific yeshiva is not only intended as intellectual education but also as social education in participants learning to constructively socially interact with many different kinds of human persons. And surely is spending time in chavruta dating far more preferable to the structural intellectual dishonesty that is the travesty of sexist dating?
Feminist scientific yeshiva is furthermore intended as a venue for building lasting ties of friendship whether for hugging, making out or feminist hardcore love.
Feminist scientific yeshiva is intended as building solidarity between feminists of all genders and hence realizing the feminist vision of feminist sisterhood as one unlimited by gender and anatomy.
Chavruta was originally an institution of secondary marriage whereby two married couples entered secondary marriage with each other hence could they also have Sumerian ritual sex with each other. This is still practiced in Alevi-Bektashi Judaism, including in the wider Dönmeh community within Alevi-Bektashi Judaism.
Part of the beauty of feminist scientific chavruta is that intellectual interaction between two persons of any genders might at any time lead to the development of further personal ties between them whether for purposes of friendship, cohabitation, romance, hardcore intimacy, employment or even commercial sex.
Part of the mission of feminist scientific yeshiva is that this would help liberate social space from economic, social and statist oppression by means of helping feminist etiquette eliminate patriarchal ethnocratic control over social life and public space.
Being intellectual is traditionally conceived of as a male pursuit of carno-phallogocentrism. It is of course not that good principles are bad but rather that male intellectuals tend to engage in and perform masculinist dogmatism of the most silly nature possible, meaning that ethical axioms become applied beyond their domain of ethical application.
Females are never recognized as geniuses no matter how loftily they achieve and this has sadly led to academic, entirely unscientific discrediting of the very notion of genius. To deny genius is a mark of dishonorable self-confessed mediocrity and so needs feminism reappropriate the patriarchal concept of genius from masculinist carno-phallogocentrism.
Not only needs documented female genius become publicly individually honored recognized in gender science, in science generally and indeed beyond in various advanced ethico-aesthetic pursuits in society – but every potential genius needs become identified and provided with individualized genius training. Scientific yeshiva in general and feminist scientific yeshiva in particular is hence a highly important venue for not only identifying genius but also for aiding such persons in development of personal genius in pursuit of love of wisdom.
7. Feminist Temples of Love
Temples of Love in ancient Sumer were institutions of ritual sex and did not by any standards constitute prostitution as has been claimed by Christian/Para-Christian Europan historians but were rather gynocentric institutions as devoted to ceremonial love in devotion to the goddess Inanna.
Restoration of Temples of Love is feminist labor and so hence requires feminist reconstruction also in light of the many insights of intersectional gender science.
A feminist Temple of Love is a cultural institution where not only feminist gynocentrism but feminist phallocentrism and indeed ethico-aesthetic political feminist centrisms of many kinds of interpersonal desire are interwoven with artistically cultural practices of music, dance, recitation, fashion design, ceremonial celebration, meditation, recitation, narration, cooking, eating, confessing, listening, conversing, laughing, massaging, performance, crying and resting. Acts of interpersonal physical intimacy are performed in social context and so hence the challenge is to devise and design ethico-aesthetic feminist social contexts where females will feel free to express themselves sexually, including becoming able to perform feminist interpersonal intimacy without fear of the social terror and social tyranny of ethnocratic patriarchy.
A feminist Temple of Love should not be anatomically separatist between human persons for that reproduces the very nefarious structure which it seeks to undo. Yet any Temple of Love needs devise a code of conduct for participants which will serve to produce some kind of social specialization as to the purpose and mission of a specific Temple of Love.
A feminist Temple of Love could be devised for different purposes and non-purposes but feminist etiquette is in all cases essential and central indeed so as to be make sure properly ethical functioning of any feminist Temple of Love. This means not only a clear code of conduct for all participants as particular to a specific feminist Temple of Love but also clear guidelines of inclusion which must not be discriminatory legally speaking. Furthermore is transparency essential, including legally and so must each and every part of a Temple of Love become videotaped at all times for purposes of legal documentation which is essential were criminal violations to appear.
A Temple of Love must be feminist in nature as committed to ethico-aesthetic change, yet most Temples of Love will likely be non-political in nature although being ethico-political needs become an ethical requirement indeed. Feminist Temples of Love will thus serve as spearheads for Temples of Love generally much as other organized feminist venues whether non-commercial or commercial will serve as feminist spearheads for social change for those corresponding non-feminist organized venues.
Organized feminist venues whether commercial or non-commercial in nature are thus essential in order to as bring about feminist social change generally in society.
8. Schools of Feminism
Gender science is well-established worldwide and has ever since its coming about suffered permanent academic persecution within and beyond academia. The main fault of gender science however as been its near exclusive focus on interdisciplinary education which although surely essential is insufficient as gender science needs also perform as a unified science as well as not limiting itself to the gender and sexuality as social factors but needs rather become intersectional science itself without being limited by any current or future definition of intersectionality.
Something else which is sorely missing is education in applied gender science. Applied gender science itself is very much needed as a scientific field and education in applied gender science needs furthermore be made available to society at large irrespective of shibboleths of discrimination.
Schools of feminism thus need become established with the purpose of teaching applied gender and other social skills to humanity at large. A school of feminism is an essential part of the global feminist social revolution in serving as the educational branch of feminism.
Schools of feminism will teach ethical social skills of every kind to human persons of varying ages, genders, ethnicities, sexualities etc. Schools of feminism are thus not training merely for so called “women” but for persons of varying ages, genders and anatomies. Schools of feminism are thus not anatomically separatist institutions for that is exactly what feminism opposes. It is certainly not feminist to advocate sexism, masculinism, matriarchy and carno-phallogocentrism in the name of feminism for these are precisely the antithesis of feminism.
A school of feminism is furthermore a place for feminist community building, feminist networking, feminist bonding and feminist friendraising. Various interpersonal relationships will emerge and develop between students of schools of feminism as ranging from acqaintances to lesbian harcore intimacy. It is essential that feminist schools of intimacy are gender-inclusive in that so called “men” are surely the “group” in society as most desperately needing education and training in applied gender science indeed.
9. Feminist Community Centers
Feminist community centers are very much needed for a tremendous diversity of feminist organized venues, including new ones still lacking physical address. Feminist community centers will need their own inclusive criteria for inclusion, including excluding extremists within radical feminism as advocating anti-feminist doctrines in name of feminism.
The Intelligence Entrapment Methods documentation project.
The Eurolect – Politics of the Para-Christian documentation project