I'm such a really critical man. The kind who keeps his legs close together on the bus, takes the rubbish down, cares for family members, does little visible tasks, talks about his feelings and sometimes even cries. \nMore even. I deal with topics like intersectional\u00b9 feminism or sexualised violence, give workshops, try to build structures for those affected and write texts for this calendar. \nI have practically ticked off everything on the spoken or unspoken checklist for a critical cis\u00b2 man. So I'm a real care bear. All is well with the world.<\/p>\n\n\n\n
If only there wasn't this annoying thing called reality. \nThis thing that is unfortunately not as clear as the theoretical content from the workshops. \nThis thing where, unfortunately, it also does me relatively little good to convince myself that uncertainty is, after all, a good thing. \nThis thing that makes the abolition of the category of gender and thus also masculinity not so tangible after all, as described in the great critical texts.<\/p>\n\n\n\n
This critical engagement with masculinities then often means the following: Agreeing, reproducing and above all doing what feminist authors write and FLINTA*\u00b3 in my environment say and demand. \n(In the first place, this is also a big part of what they demand and is what brought me here in the first place).<\/p>\n\n\n\n
Trotzdem offenbart sich eine Problematik, die ich bei vielen \u201ckritischen\u201d cis M\u00e4nnern in meinem Umfeld sehe. Sobald keine FLINTA*\u00b3 da sind, die sagen was zu tun ist oder niemand die Universall\u00f6sung aus dem Lieblingspodcast parat hat, stehen wir da und machen: nichts.\u00a0 Wir sind aufgeschmissen, drehen uns um uns selbst und f\u00fchlen uns hilflos. Warum muss eigentlich immer alles so schwierig sein? Auf einmal haben wir doch alle furchtbare Angst etwas falsch zu machen. Unser Selbstbild als kritische M\u00e4nner k\u00f6nnte ja Kratzer bekommen.
This happens especially often when it really comes to doing something instead of just talking smart in a vacuum.\nThe same often happens when dealing with assaults or sexualised violence.\nIn the end, it is FLINTA*\u00b3 who sweep up the mess and make sure that something happens at all.<\/p>\n\n\n\n
It is just as difficult with issues where not \"everyone\" agrees. What do I do if a cis\u00b2 woman in my environment is transphobic\u2074? How do I deal with the fact that the discussion of feminism in my environment is mainly from a white, well-off perspective? \nOr even worse: how do I deal with the fact that the view I have simply parroted or the behaviour I have simply adopted is criticised in another FLINTA*\u00b3 environment? Especially because FLINTA*\u00b3 are not a homogeneous group, even if the new binary narrative often makes it sound that way. My desire to get a \"simple\" answer should not lead me to ignore that there can be many perspectives and conflicts in these groups and that there is not one universally valid \"FLINTA*\u00b3 opinion\". wei\u00dfer<\/em>, wohlsituierter Perspektive erfolgt? Oder noch schlimmer: Wie gehe ich damit um, dass die Ansicht, die ich einfach nachgeplappert habe oder die Verhaltensweise, die ich einfach \u00fcbernommen habe in einem anderen FLINTA*\u00b3-Umfeld kritisiert wird? Vor allem, weil FLINTA*\u00b3 keine homogene Gruppe sind, auch wenn das im neuen bin\u00e4ren Narrativ h\u00e4ufig so klingt. Mein Wunsch danach eine \u201ceinfache\u201d Antwort zu bekommen, sollte mich nicht dazu bringen zu ignorieren, dass es in diesen Gruppen sehr viele Perspektiven und Konflikte geben kann und es nicht die eine universal g\u00fcltige \u201cFLINTA*\u00b3-Meinung\u201d gibt.<\/p>\n\n\n\n Nevertheless, what often happens then is this: I become exactly what Bilke Schnibbe describes in a text as \"critical man-babies\". Helplessness in the guise of critical masculinity. Until a FLINTA*\u00b3 mommy\u2075 comes and gets me out of it.5<\/sup> kommt und mich da raus holt.<\/p>\n\n\n\n From my point of view, however, I and no other cis\u00b2 man will be able to avoid developing their own opinion on feminist issues, to represent it and to act accordingly. It is essential to regularly question oneself, to accept criticism and to put it into practice. This must not be a free pass for mansplaining or for ignoring the experiences of those affected. Rather, it must be the beginning of the end of the category of gender. Otherwise, critical men will just remain man-babies who end up standing around in the way rather than helping.<\/p>\n\n\n\n \u00b9\u00b9intersectional: <\/strong>see door 18<\/p>\n\n\n\n \u00b2\u00b9Cisgender\/cis-gender<\/strong>: For cisgender people, gender identity corresponds to the sex they were assigned at birth based on the social classification of their genitalia.<\/p>\n\n\n\n \u00b3FLINTA*<\/strong>Women, Lesbians, Inter people, Trans people, Non-binary people, Agender people. The * asterisk indicates the constructed nature of the categories includes people who do not place themselves in one of the above categories or who are (co-)included. It is a collective term for people who are oppressed by patriarchy and\/or experience patriarchal violence.<\/p>\n\n\n\n \u2074transphobic<\/strong> : Transphobia refers to discrimination against trans people. This is expressed, for example, through rejection, anger, intolerance, prejudice, discomfort or physical or psychological violence towards trans people or people who are perceived as trans.<\/p>\n\n\n\n\u2139\ufe0f Explanation of terms:
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