I noticed that a woman on Goodreads said something like, “I was reading along in the beginning thinking, okay, a woman wrote this, there’s her picture, she’s a white lady, the narrator’s a white lady. And then suddenly she says something and you realize she’s a he. And then a few pages later you realize he’s ‘brown.’ I think the author could have been a little more up front about this.” :) It made me happy because in fact I thought everybody would pick the book up, read the back cover, and know they were dealing with a woman writer speaking through a male narrator. Which is a drag, actually, because if you didn’t know the author was a woman, you’d probably assume that an unmarked first-person narrator was a man, but if you knew she was a woman you’d assume her narrator was too. And if you didn’t know the race of the author, you’d probably assume the narrator was white. That’s pretty insidious, of course - it’s the way sexism and racism work. I’m not saying this woman on Goodreads was racist or sexist, I’m saying the fact that we make these assumptions signals that we live in a world that presumes that an unmarked voice is white and male, and that women and people of color will generally be writing from a limited perspective. I guess that’s obvious. But what I was saying about this comment was that it made me realize something else about ebooks - because I can only assume she read it as an ebook if she didn’t get the back jacket copy that explains who’s narrating. I love books, print books, and my own optimal experience of reading this book would be in print, with short breaks to periodically check out the Internet connections that the narrator’s making. But I do think that decontextualization is an interesting side-effect of the ebook…

Hombres necios que acusáisa la mujer sin razón,sin ver que sois la ocasiónde lo mismo que culpáis:si con ansia sin igualsolicitáis su desdén,¿por qué queréis que obren biensi las incitáis al mal?Cambatís su resistenciay luego, con gravedad,decís que fue liviandadlo que hizo la diligencia.Parecer quiere el denuedode vuestro parecer locoel niño que pone el cocoy luego le tiene miedo.Queréis, con presunción necia,hallar a la que buscáis,para pretendida, Thais,y en la posesión, Lucrecia.¿Qué humor puede ser más raroque el que, falto de consejo,él mismo empaña el espejo,y siente que no esté claro?Con el favor y desdéntenéis condición igual,quejándoos, si os tratan mal,burlándoos, si os quieren bien.Siempre tan necios andáisque, con desigual nivel,a una culpáis por crüely a otra por fácil culpáis.¿Pues como ha de estar templadala que vuestro amor pretende,si la que es ingrata, ofende,y la que es fácil, enfada?Mas, entre el enfado y penaque vuestro gusto refiere,bien haya la que no os quierey quejaos en hora buena.Dan vuestras amantes penasa sus libertades alas,y después de hacerlas malaslas queréis hallar muy buenas.¿Cuál mayor culpa ha tenidoen una pasión errada:la que cae de rogada,o el que ruega de caído?¿O cuál es más de culpar,aunque cualquiera mal haga:la que peca por la paga,o el que paga por pecar?Pues ¿para qué os espantáisde la culpa que tenéis?Queredlas cual las hacéiso hacedlas cual las buscáis.Dejad de solicitar,y después, con más razón,acusaréis la aficiónde la que os fuere a rogar.Bien con muchas armas fundoque lidia vuestra arrogancia,pues en promesa e instanciajuntáis diablo, carne y mundo.

I draw a line down the middle of a chalkboard, sketching a male symbol on one side and a female symbol on the other. Then I ask just the men: What steps do you guys take, on a daily basis, to prevent yourselves from being sexually assaulted? At first there is a kind of awkward silence as the men try to figure out if they've been asked a trick question. The silence gives way to a smattering of nervous laughter. Occasionally, a young a guy will raise his hand and say, 'I stay out of prison.' This is typically followed by another moment of laughter, before someone finally raises his hand and soberly states, 'Nothing. I don't think about it.' Then I ask women the same question. What steps do you take on a daily basis to prevent yourselves from being sexually assaulted? Women throughout the audience immediately start raising their hands. As the men sit in stunned silence, the women recount safety precautions they take as part of their daily routine. Here are some of their answers: Hold my keys as a potential weapon. Look in the back seat of the car before getting in. Carry a cell phone. Don't go jogging at night. Lock all the windows when I sleep, even on hot summer nights. Be careful not to drink too much. Don't put my drink down and come back to it; make sure I see it being poured. Own a big dog. Carry Mace or pepper spray. Have an unlisted phone number. Have a man's voice on my answering machine. Park in well-lit areas. Don't use parking garages. Don't get on elevators with only one man, or with a group of men. Vary my route home from work. Watch what I wear. Don't use highway rest areas. Use a home alarm system. Don't wear headphones when jogging. Avoid forests or wooded areas, even in the daytime. Don't take a first-floor apartment. Go out in groups. Own a firearm. Meet men on first dates in public places. Make sure to have a car or cab fare. Don't make eye contact with men on the street. Make assertive eye contact with men on the street.

Blaming therapy, social work and other caring professions for the confabulation of testimony of 'satanic ritual abuse' legitimated a programme of political and social action designed to contest the gains made by the women's movement and the child protection movement. In efforts to characterise social workers and therapists as hysterical zealots, 'satanic ritual abuse' was, quite literally, 'made fun of': it became the subject of scorn and ridicule as interest groups sought to discredit testimony of sexual abuse as a whole. The groundswell of support that such efforts gained amongst journalists, academics and the public suggests that the pleasures of disbelief found resonance far beyond the confines of social movements for people accused of sexual abuse. These pleasures were legitimised by a pseudo-scientific vocabulary of 'false memories' and 'moral panic' but as Daly (1999:219-20) points out 'the ultimate goal of ideology is to present itself in neutral, value-free terms as the very horizon of objectivity and to dismiss challenges to its order as the "merely ideological"'. The media spotlight has moved on and social movements for people accused of sexual abuse have lost considerable momentum. However, their rhetoric continues to reverberate throughout the echo chamber of online and 'old' media. Intimations of collusion between feminists and Christians in the concoction of 'satanic ritual abuse' continue to mobilise 'progressive' as well as 'conservative' sympathies for men accused of serious sexual offences and against the needs of victimised women and children. This chapter argues that, underlying the invocation of often contradictory rationalising tropes (ranging from calls for more scientific 'objectivity' in sexual abuse investigations to emotional descriptions of 'happy families' rent asunder by false allegations) is a collective and largely unarticulated pleasure; the catharthic release of sentiments and views about children and women that had otherwise become shameful in the aftermath of second wave feminism. It seems that, behind the veneer of public concern about child sexual abuse, traditional views about the incredibility of women's and children's testimony persist. 'Satanic ritual abuse has served as a lens through which these views have been rearticulated and reasserted at the very time that evidence of widespread and serious child sexual abuse has been consolidating. p60

It was Freud's ambition to discover the cause of hysteria, the archetypal female neurosis of his time. In his early investigations, he gained the trust and confidence of many women, who revealed their troubles to him.Time after time, Freud's patients, women from prosperous, conventional families, unburdened painful memories of childhood sexual encounters with men they had trusted: family friends, relatives, and fathers. Freud initially believed his patients and recognized the significance of their confessions. In 1896, with the publication of two works, The Aetiology of Hysteria and Studies on Hysteria, he announced that he had solved the mystery of the female neurosis. At the origin of every case of hysteria, Freud asserted, was a childhood sexual trauma.But Freud was never comfortable with this discovery, because of what it implied about the behavior of respectable family men. If his patients' reports were true, incest was not a rare abuse, confined to the poor and the mentally defective, but was endemic to the patriarchal family. Recognizing the implicit challenge to patriarchal values, Freud refused to identify fathers publicly as sexual aggressors. Though in his private correspondence he cited "seduction by the father" as the "essential point" in hysteria, he was never able to bring himself to make this statement in public. Scrupulously honest and courageous in other respects, Freud falsified his incest cases. In The Aetiology of Hysteria, Freud implausibly identified governessss, nurses, maids, and children of both sexes as the offenders. In Studies in Hysteria, he managed to name an uncle as the seducer in two cases. Many years later, Freud acknowledged that the "uncles" who had molested Rosaslia and Katharina were in fact their fathers. Though he had shown little reluctance to shock prudish sensibilities in other matters, Freud claimed that "discretion" had led him to suppress this essential information. Even though Freud had gone to such lengths to avoid publicly inculpating fathers, he remained so distressed by his seduction theory that within a year he repudiated it entirely. He concluded that his patients' numerous reports of sexual abuse were untrue. This conclusion was based not on any new evidence from patients, but rather on Freud's own growing unwillingness to believe that licentious behavior on the part of fathers could be so widespread. His correspondence of the period revealed that he was particularly troubled by awareness of his own incestuous wishes toward his daughter, and by suspicions of his father, who had died recently.p9-10