End Gendered Violence: We Won’t Wait for Judgment Day


The murder ballad, Pretty Polly, as imagined by Thomas Hart Benton.

The Juneau Empire is running a story today about the trial of Robert D. Kowalski. In 1996, Kowalski shot his girlfriend, Sandra M. Perry, to death, but because he maintained that her death was accidental, he was not charged. At the time, he claimed he was aiming at a bear outside the window of their room in Yakutat, and accidentally shot her instead. Then, in 2008, he shot his next girlfriend, Lorraine Kay Morin, to death, this time in Montana, but again claimed that his act was unintentional. Even so, the similarities between the two deaths caused Alaska prosecutors recently to reopen the 1996 case. They are trying him now, and the case may go to the jury today while I’m in Juneau.

Several incidents connected with the case are troubling to this sociologist: 1) Alaska State Troopers destroyed the evidence from the 1996 case in 1998, so jurors have been instructed to consider that fact as ‘favorable’ to Kowalski; 2) today’s news report focuses unduly on the fact that the first murder victim had been taking amphetamines and drinking alcohol; 3) the couple had argued before Kowalski murdered the first girlfriend; 4) the couple had been arguing before Kowalski killed the second girlfriend; 5) news accounts frame both murders as incidents involving “domestic disputes.”

Now, REALLY, folks! There is some sociological analysis necessary here.

1) Why did the troopers destroy evidence for a case that was essentially unresolved (no charges), only two years afterwards? Is storage space so limited in Alaska, the largest state in the union, that they had to clear out space for other crime scene evidence? Was the evidence destroyed because femicide is so ordinary and routine in Alaska (highest rate of gendered violence in the US) that some trooper evidence person just shrugged and said, oh well, just one less box of stuff we need to keep? And why was the jury then instructed to consider the destroyed evidence, meaning lack of evidence, as ‘favorable’ to Kowalski? At a previous hearing, Kowalski’s defense attorney, apparently with no intentional irony, worried that allowing evidence at the new trial would be “unfairly prejudicial” to his client:

“It is not difficult at all to make a logical argument — forgetting the rules of evidence, forgetting hundreds of years of jurisprudence — to make a logical argument that we would all make in our daily lives, that is: ‘Fool me once, shame on you. Fool me twice, shame on me.’ That’s not hard argument to make,” Hedland said in court. “But that, your Honor, is exactly why it’s so prejudicial. Because that’s such a knee-jerk thing. Because it’s so easy to get there. Because it’s so easy to go to, ‘This guy’s just a killer.’ It’s just the danger of unfair prejudice is that much more exponentially present.”

Well, yes, Mr. Defense Attorney Hedland, it does look like this guy is just a killer. Note that one of his ex-wives is the one who ratted on him and called the prosecutor’s attention to the first murder. All of us present here want fair legal processes. Destroying evidence that is only two-years old is not an element of fair process. The Fiddling Sociologist calls for an investigation into why the Alaska State Troopers were allowed to destroy evidence, as well as why the fact that the evidence was destroyed must be viewed as ‘favorable’ to Kowalski by the jury.

2) Today’s news story summarizes the toxicology reports from the 1996 case. Apparently the troopers didn’t destroy that evidence. The news article is not as bad as some in using the “unworthy of victim status because she was high/drunk” trope that is often used to divert empathy away from female victims. But still… Why go into this at all?  A woman gets hepped up on amphetamines, gets drunk, and that becomes a justifiable reason to kill her? Perhaps in the argument she shouted at him, maybe called him names, and so okay, any man could be excused for killing the b*tch? Sociologist Danielle Dirks has thoroughly undone the alcohol/drugs killed/raped her with a great infogram that analyzes what causes rape. The summary of the infogram? 100% of rape is caused by rapists. Thus in the Kowalski murder cases, 100% of the murders were caused by the murderer.

3) and 4) The couple had been arguing. In most every incident involving gendered violence, mainstream media reports frame the victim’s behavior being half of the cause of her death. She was arguing with him, so yeah, of course he killed her. I have yet to see a news story frame a bank robbery in a parallel manner: “The bank was openly involved in money transactions at the time of the robbery.” Or a mugging: “At the time he was mugged, he was displaying the cash he had just gotten from an ATM.” (Thanks to Anne Munch for the mugging analogy.)

5) The phrase “domestic dispute” is a dangerous framing of gendered violence. A dispute more properly describes a mild disagreement over the terms of something. You and your neighbor could have a dispute over exactly where your shared property lines are located. A student and a professor may have a dispute over the student’s performance on an exam. Partners could have a dispute over which brand of paper towels to purchase for their home. None of these types of disputes rise to any level of seriousness. But add the word, “domestic” to the phrase, and dispute becomes dangerously gendered. And often, excusable because of how the practices of patriarchy have shaped our societies. In more than one Alaska newspaper (the Sun-Star and Fairbanks News-Miner are both guilty of this) the phrase “domestic dispute” is applied to cases of gendered violence even when the parties are not domestic partners at all, but simply have a history of dating.

The news reports about Kowalski’s crimes remind me of how much work feminism and other progressive social movements have left to do to solve the problem of gendered violence. I teach about gendered violence in most of my sociology classes. My SOC 100X students are especially knowledgeable about gendered violence as they watched the Anne Munch film, “Naming the Unnamed Conspirator” and also attended an excellent lecture by Danielle Dirks entitled, “Networked Survivors Fighting for Reform: The New Campus Anti-Rape Movement.” I have spoken at Take Back the Night rallies, marched in parades, lobbied legislators, and even protested at a Rolling Stones concert back in the 1970s (they were promoting their new album with billboards picturing a battered women saying, “I’m black and blue from the Rolling Stones and I love it!”) I’ve written op-eds for newspapers, worked as a victims’ advocate at a women’s shelter, designed brochures and flyers against rape, written grants for anti-gendered violence projects, and presented papers at sociology conferences. But I want to go deeper, do something else with my intellectual energy. My latest project, as some of you may know, is sociological songwriting. My hope for this project is to instill a verse or two into people’s ears so that they find themselves humming sociological insights while driving or in the shower.

Which brings me back to why I am reading the Juneau newspaper today. Janice Densham and I are performing at the Alaska Folk Festival this evening, and all but one of the songs are Anahita sociologically-infused originals. Our set is characterized as “murder ballads and love songs.” One of the songs is what I call an anti-Pretty Polly song. The Pretty Polly murder ballad tradition goes like this: A man and a woman are dating, talking about marriage, or are already married. They are just going along, when suddenly, he kills her. They are talking about their wedding day (Banks of the Ohio), going to get married (Omie Wise), simply taking a Sunday walk (Down in the Willow Garden), or going to have sex in the woods (Pretty Polly), when he suddenly turns on her and kills her. The details of the crime get pretty gory: he stabs her, drags her around by the hair, throttles her, slices off her head and kicks it against the wall, throws her in the river, shoots her, rolls her into a pre-dug grave, suffocates her with dirt, chops her up with a saber, and/or beats her with a club. The Pretty Polly characters are passive, and do little in the ballads to resist death. Polly does get down on her knees to beg Willie, her murderer, not to kill her, but to no avail. Sometimes the victim comes back to haunt the murderer, as in a 1920s version of Pretty Polly, but usually not. Many of the murders are ballad accounts of actual real murders from the 18th and 19th centuries, often folk processed to fit local circumstances. For example, there are Omie Wises (aka Naomi Wise) in the UK, NC, and WV ballad tradition.

The song Janice and I are doing is called “He Dreads Judgment Day.” The song’s narrator asks each victim why their murderer did the deed, and gives brief detail about the way they were killed. Several of the women noted are real murder victims, e.g. Sophie Sergie and Pam Mitchell Hoy. Each verse is followed by a chorus that asks “does he dread Judgment Day?” My intent in the song is to return some sense of agency, of non-passiveness to the victims. But by asking the victims why their murderers killed them, I mostly fail in this endeavor. Kayt Sunwood has helped to revive the women victims’ agency by writing a new ending chorus for the song. She transforms the narrator from being just another inquistor into a rousing Take Back the Night type of speaker and calls on all of us to end the violence. Her last lines: “Let’s end the violence. We can’t wait ’til Judgment Day. Let’s all stand together. We won’t wait until Judgment Day. No we WON’T wait ’til Judgment Day!”

Posted in Uncategorized | Tagged | 1 Comment

Alaska’s Weed Economy: Go Local

Steven Aufrecht’s blogweed compares the emerging Alaska cannabis rush with the old Alaska gold rushes. I think he’s got a point. Aufrecht points out that only a few got very rich from gold. Many people got a little something from selling goods and services to the prospectors (e.g. prostitutes, laundresses, cooks, outfitters, railroad industry, steamboat companies), But most of the early prospectors went home empty-handed, poorer by far than when they set out. And most of the money flowed out of Alaska into non-Alaskan hands.

Will this happen again if Alaska legalizes marijuana? I think Aufrecht is right when he notes that if Alaska legalizes marijuana in August, 2014, that we will have the initial rush of pot entrepreneurs. Already there is at least one person in Fairbanks who is preparing to retail marijuana, and Aufrecht’s blog has a snapshot of an ad in an Anchorage paper for a 2-day workshop on growing and selling legal marijuana. Aufrecht notes that the people offering the workshop seem to be located in Washington state, and also points out that there are cheaper workshops Outside. He describes that there are videos for purchase (again, Outside) for those folks who want to cash in on the legal trade. There are also many how-to grow books for sale online. Amazon.com offers ten different books (I’d go with the one by Tommy Chong), plus lights and other infrastructural components for small-scale grow ops. But nearly all of these initial opportunities for entrepreneurs will flow the money Outside.

How can we keep the money here at home? I have several ideas.

First, if AK legalizes weed, I expect many people will grow their own. If Alaska follows the model of other states, adults would be able to maintain up to six full-size plants without needing to obtain any kind of permit. Alaskans celebrate our DIY culture, reveling in our rugged hand-built cabins, cutting and hauling our own wood, harvesting our own meat and fish, schooling our children at home. I think a substantial number of marijuana users will want to expand their DIY chores to include DIY pot, thus keeping significant amounts of money here in Alaska.

I offered the DIY idea to a couple of black market distributor friends of mine (who will remain nameless, as their jobs are currently illegal), arguing that if the bill passes, their jobs will be at risk. Neither of them are worried. One claimed that there will always be a specialty market, and that the seeds for specialty crops will not be available to DIY growers. This person noted that good quality black market marijuana no longer is filled with seeds, like back in the day, because transportation costs are so high. (Full disclosure necessary here: I do not partake, so cannot offer empirical evidence to confirm or disconfirm his claim.) This means, according to my friend, that, come August, DIYers will not have seeds available that will yield high quality pot. Further, he claims (and hopes) that the specialty import market will continue, and that his job is secure for the foreseeable future.

My other friend claims that Alaskans do not have the time, space, or expertise necessary to successfully DIY. Further, this friend predicts that marijuana will soon be Monsantonized. Ze (non-sexist, generic second person pronoun) predicts Monsantonized researchers are already working on developing seedless varieties. This, of course, would mean that personal growers would have to purchase specialty seeds annually, or obtain clones from their growing plants. According to the Anahita Theory of Capitalism is Just Like Water, because capitalism will flow into every available nook and cranny, it won’t be long before Monsantonized researchers will develop clone-proof marijuana varieties. I wouldn’t smoke that stuff, though. Would you? Mama don’t allow no gene-messing around here.

There are, of course, problems involved in growing cannabis outdoors. Summers are short here in Alaska. Marijuana is a heat-loving plant, and withers rapidly during cold spells. Snow is not unheard of in July, and frost often arrives the third week of August. Marijuana needs lots of water, and while some Interior Alaska summers are wet and cool, others are bone dry through July. Additionally, moose will eat anything that grows. The last thing we need is stoned moose wandering on our roads. Theft of mature plants growing outdoors is also likely to be a problem, and although growers would be able to complain to the troopers and not fear arrest, our local cops are not likely to have the time or resources to be able to track down pot thieves. Illegal grow-ops protect against theft through the use of constant armed surveillance (including by satellite video, I’m told) and boobie traps. Legal DIYers could always install 10’ high fences with razor wire on the top, but surely this would degrade adjourning property values. I would hate to see legal DIY outdoor grow-ops follow these models to protect against theft. So outdoor DIY grows may be necessarily limited here in Interior Alaska.

Another alternative is to DIY grow plants indoors. There are many benefits to growing indoors, most of which address the problems listed above. But indoor grow operations suck up a lot of fuel, electricity, and water. Many people I know live in dry cabins, and the thought of hauling and storing an additional five gallons of water each week is not appealing. Electricity is already costly, so the lights needed to grow indoors would send the power bill skyrocketing. Additionally, our homes are very small here, and few people I know have room for bookshelves, much less room to grow pot. Now that I think about it, a benefit might accrue to local construction companies. If voters legalize marijuana in Alaska, perhaps we might see a boom for the small construction companies if DIYers hire a carpenter crew to build an add-on grow room. Solar power installers might note a boom, if people choose to power their grow-ops in a more environmentally sustainable way. Local peat and soil companies will definitely see a boom as these resources need to be replenished often when growing pot indoors. Or so I’m told. But really—who has the space, the time, the resources, and the expertise to run their own indoor DIY grow-op?

I propose that Alaskans consider a cooperative model for obtaining legal marijuana. If the marijuana legalization bill passes, pot legalization efforts should next turn to legalizing large-scale co-op growing. The cooperative model would be another type of community-supported agriculture (CSA) so that people would buy a share in a local co-op farm. So that on Thursdays, when you pick up your share of veggies at the CSA drop, you get your market share of marijuana at the same time.

There are many benefits to the co-op model. First, growing and distributing pot locally this way would make money flow right into Alaskan hands. Second, the co-op model would expand local employment opportunities, and expand the number of people interested in farming in Alaska. Most CSA and other co-op farmers already have the infrastructure to grow and transport marijuana. The greenhouses, fields, lights, tractors, tillers, hoes, trucks, etc. that farmers use to grow tomatoes and other vegetables are the same that are used to grow cannabis. Natural dry methods, similar to the open-air sheds used to dry fish here in Alaska could easily be constructed on farms, and would provide job opportunities for local carpenters. We would still have the 10’ fence with razor wire problem, but at least these would be localized only to farms, with the additional benefit of a boom for local fence contractors. Fairbanks out-burbs, such as Ester, Cripple Creek, Goldstream, Moose Mountain all offer prime space for outdoor pot co-ops. Fox, of course, has legendary water that might make Fox legendary as a pot-growing paradise. No pot growing in North Pole, of course, unless you don’t mind smoking weed grown with toxic water.

As a Beyond Esteroid (defined as a person who lives south of Ester and holds ideological views even more radical than most people who live in Ester Proper), I have a brilliant idea. I propose that we form an Ester-based marijuana grow-op that would keep nearly every dollar local. Specifically, my idea is to pool funds to form a co-operative to transform the rapidly decaying Ester Gold Camp into an all-in-one grow-op, retail outlet, and co-op user resort. We could purchase most of our resources locally, including water, peat, soil, lumber, and construction labor. We would hire locals, who would spend their money locally, and the Ester economy would boom.

Think about the possibilities, people! We could transform the Malemute bar into a secure indoor grow-op, and distribute the marijuana shares at the old general store. Perhaps the co-op could offer tourist shares, so that travelers could buy a short-term share in the co-op. Co-op based pot tourism would restore Ester to its rightful place as a tourists’ paradise. The co-op could restore the campground and hotel as places for pot tourists to stay, thus offering year-round tourism possibilities. The hotel restaurant would have to be reopened, and could sell specialty food to meet the discerning pot tourists’ tastes. Of course we would have to reopen the Aurorium, so that tourists and locals alike could be entertained by the pretty lights during their buzz-time. Ester has a plethora of artists and creative people who, I am sure, would have other ideas for how to turn local talent and resources into goods that could be sold at the co-op, e.g. local carvers and wood-turners could create pipes from locally-gathered materials. Blacksmiths could make roach clips. Spinners and quilters could make cool storage pouches. Maybe we could even make rolling papers from local birch bark.

There are other economic opportunities that Interior Alaska entrepreneurs could take advantage of that would keep the $$ local. The School of Natural Resources and Agricultural Sciences at the University of Alaska Fairbanks (UAF) could offer courses on marijuana cultivation, including growing for the specialty market. Think of other departments who would benefit by offering classes for DIY or professional pot growers: business and marketing; accounting; hydrology; mechanical engineering.

Two final thoughts… First, remember all of those seeds you threw away, back in the day, because even though they couldn’t be smoked, they could land you in prison? You might want to be saving your seeds now, just in case my corporate conspiracy-minded buddy’s predictions come true. Second… You say you don’t know how to save seeds? The Ester Library runs Growing Ester’s Biodiversity (GEB) seed-saving workshops throughout the year. They could easily incorporate a weed seed-saving workshop into the GEB program, charging participants top dollar ($10 for members, $25 for non-members). Here’s a third final thought. Even the University of Alaska Fairbanks could benefit. The School of Natural Resources and Agricultural Sciences, Cooperative Extension, marketing and account departments, and other units would surely attract students eager to learn how to grow and market marijuana. More students means more tuition dollars. More tuition dollars means the university could invest more into its faculty, students, and staff (I’m not counting administrators, ad they already earn enough money.) Those faculty, staff, and students will be spending their money at home, in Alaska. Perhaps even at the Ester Gold Camp Co-Op Grow-Op 😉

If Alaska legalizes marijuana, let’s work to keep the profits local and share the wealth through co-operative models. We already spend too much money Outside. We already suffer from brain drain as our youth move south for jobs and education. Let’s invest in our local farmers, our local stores and other small businesses, our local labor pool, our local library programming, and our state university system. If we are strategic, we can use the legalization of cannabis in Alaska to restore our local economy.

Posted in Uncategorized | 1 Comment

Men as mechanical failures

crank2Curious things, words.

Recently, a colleague sent me a link to an Upworthy piece about the Attorney General of Kentucky announcing he would not defend KY’s ban on same-sex marriage. The title of the article described the AG, Jack Conway, as becoming so emotional during his speech that he “breaks down.”

Aside from the content of the speech, I became interested in the way that contemporary American society labels men who show certain kinds of emotion. In particular, why do we use a term that most commonly is used to describe mechanical failure to describe men who display emotions through crying? Cars, vacuum cleaners, snowmachines, boilers, printers, and robots break down. Why do we use the mechanical failure term to describe men who simply get emotional? Additionally, in most of the examples I give below, the men pictured do not display that much emotionality. See the Dustin Hoffman video for a typical emotional moment. Sure, they get tears in their eyes. They take a long moment before they speak. They look down. They perhaps wipe a tear from their faces. But aside from Tyrese Gibson, men in the examples below do not, in any sense, “break down,” characterized by sobbing, gnashing of teeth, falling over to the ground. Gibson, who is visiting the crash site where his friend was killed, does display much more grief and sadness than the other videos. In fact, Gibson displays so much emotion the article labels him as “falling apart.” This is a term used to indicate an extreme degree of mechanical failure when the machine literally disintegrates.

As a sociologist, I claim that contemporary American society has caged us into gender boxes. When men allow their eyes to glisten even for a moment, they cross over a line drawn in the sands of gender. Men who cry, especially publicly, are thought to be acting like women or little girls, and thus they are labeled broken men. Contemporary American society expects and demands men to be emotionless robots. When they don’t meet this expectation, we accuse them of mechanical failure. Of breaking down, and falling apart. Alternately, depending on the reason for crying, men who “break down” may be socially lauded. The blog, “The Art of Manliness,” lists times when it is acceptable for men to cry. Some of the blog appears to be satirical, but there are also threads of social reality woven throughout. And as you will see in the videos below, otherwise manly men who cry for a fallen comrade, or for religious reasons, or for Mom, are lauded as cultural heroes when they “break down.”

Here are some videos of emotional men with titles that describe them as “breaking down”:

Jack Conway, Kentucky’s Attorney General: http://www.upworthy.com/attorney-general-refuses-to-defend-gay-marriage-ban-breaks-down-crying-humanity-cheers-3?c=ufb1

Dustin Hoffman, on his epiphany about women: http://www.upworthy.com/dustin-hoffman-breaks-down-crying-explaining-something-that-every-woman-sadly-already-experienced-3

Steve Harvey cries about his mother: http://www.upinspire.com/inspire/1462/this-man-breaks-down-and-cries

Tyrese Gibson cries when he visits the scene of death of his friend: http://www.tmz.com/2013/12/01/tyrese-paul-walker-crash-site-crying/ (note that this article claims he was not just “breaking down”, but also “falling apart.”

This blog, “The Art of Manliness,” has an interesting analysis of masculine crying through the ages: http://www.artofmanliness.com/2008/06/19/when-is-it-okay-for-a-man-to-cry/. Make sure you check out the comments, often the most interesting element of blogs.

Thanks to http://www.rent4ring.de/en/assets/content/images/news1204/crank2.jpg for the graphic.

Posted in Uncategorized | Tagged | 1 Comment

Flame Into Grace

Sarafina and Teresina Saracina, two sisters who died in the 1911 Triangle Shirtwaist Fire
Sarafina and Teresina Saracino

My singer-songwriter friend, BeJae Fleming, says that many songwriters believe that instead of writing songs, they channel them. I definitely feel that way with this song, “Flame Into Grace.”

The song is about two sisters, Sarafina and Teresina Saracino, who were killed in the 1911 Triangle Shirtwaist Fire. They were recent Italian immigrants, who came from Italy to New York City along with their parents and brother. When the fire broke out at their workplace, they, along with 144 other mostly women workers, discovered that bosses had locked the doors. Many workers clambered onto the fire escape, but it soon twisted from the heat, dislodged from the building, and tumbled to the sidewalk below. All 24 women who were on the fire escape were killed. Dozens of women were then faced with only two grim possibilities: they could stay inside and die of smoke and flame, or they could leap from the windows to die on the sidewalk below. Sarafina and Teresina are two of the women who chose the second way of dying.

A horrifying photograph of the 1911 Triangle Fire

Police and other observers watched helplessly as workers plunged to their deaths.

In my song, I imagine Sarafina and Teresina as leaping not to their deaths, but as leaping into eternal life. Strong Catholics, the two sisters would have embraced the vision of angels carrying them to Heaven once they leaped out of the window. Sarafina was named for the Great Seraphim, powerful angels who are arranged in the celestial hierarchy closest to God. In the Christian Bible, the Great Seraphim are described as having six fiery wings and eyes that flamed.

Among the list of saints in Catholic theology, St. Seraphina is described as a poor Italian girl who died at the age of 15 after having received a vision. Sick and mostly paralyzed due to a succession of childhood diseases, Seraphina made clothes for people even poorer than she was. True to Catholic Italian naming traditions, it seems entirely logical to me that Sarafina Saracina–Teresina’s sister–was named to honor the saint and in awe of the Great Seraphim.

In their final moments, did Sarafina and her sister realize the terrible and tragic irony of Sarafina’s name? First, that she was named for a saint who died young. Second, that her saint made clothes for poor people, while Sarafina herself made clothes for middle class people and died doing it. But perhaps the most awful, horrifying irony is that she was named for angels whose very character was fire. Ultimately, however, this song is about faith and hope. The two sisters leapt not into the chasm of death, but into the arms of angels.

You can listen to my song and see some photographs from the time here: http://youtu.be/ijQ1HHj-aAE

You can find the lyrics and tabs to “Flame Into Grace” here: https://docs.google.com/a/alaska.edu/viewer?a=v&pid=sites&srcid=YWxhc2thLmVkdXxhbmFoaXRhfGd4OjcxYjE1N2EwOWJiNGQ0YjE

You can find more about the Triangle Fire and the labor movement that it spawned by googling it and by following some of these links:

PBS program http://www.pbs.org/wgbh/americanexperience/films/triangle/

Wikipedia http://en.wikipedia.org/wiki/Triangle_Shirtwaist_Factory_fire

East Harlem Preservation http://www.eastharlempreservation.org/docs/trianglefactory.htm

Posted in Uncategorized | Tagged | 2 Comments

Sophie Sergie: Never Forget

sophie sergieIncidents of sexual harassment and sexual assault at University of Alaska Fairbanks (UAF) have to be viewed within our particular context. Alaska has the highest per capita rate of domestic violence in America. Alaska has the highest rate of sexual assault per capita in the nation. Fairbanks is ranked as the third most dangerous city for women in America. Our university has just spent what must be an exorbitant fee to defend sexual harassment as free speech. The university attempted to completely shut down the Women’s Center two years ago, and although community resistance stopped a complete shut-down, now the university is quietly planning again to downsize staff and space. Last week, a young woman sponsored a Consent is Sexy table at several venues on campus. She reports that when she set up the table at one of the residence halls, several men made rape jokes.

As upsetting as these incidents and facts are, another event at UAF provides a horrifying lens through which sexual harassment and other incidents of sexual violence at our university must be understood. In 1993, a young woman was raped and murdered at UAF, and her killer is still at large. Her name was Sophie Sergie. Her body was discovered in a shower in the same dorm where the men made rape jokes last week.

The crime is still unsolved. Read about Sophie’s murder case here: http://www.uafjournalism.com/extreme/index.php/sophie-sergie-murder/46-investigatorrevisitssophie-sergiemurderrder-of-sophiesophie-sergiemurder

Never forget Sophie Sergie. Never stop the work of dismantling patriarchy. Don’t turn your heads away from the horror, but instead, speak up and speak out.

Posted in Uncategorized | Tagged | Leave a comment

Minions of Patriarchy

Minions of Patriarchy

adapted from Suzy Exposito, aka Suzy X. See more of her rad fem cartoons, including the original version of the one above, here: http://www.flickr.com/photos/25051229@N03/5692509520/in/photostream/

Image | Posted on by | Tagged , , | 1 Comment