Sharing a lift with Richard Dawkins

The rationalist champion compares propositioning a woman with chewing gum.

There is considerable controversy in the blogosphere about Richard Dawkins and his apparent views on women. Dawkins, whose strident atheism undoubtedly puts off more people than it attracts, has long been a figure who has divided atheists and skeptics (the latter a general label for many who self-consciously promote critical thinking and an evidence-based approach).

The current controversy follows a video posted by the leading American skeptic campaigner and pundit, Rebecca Watson (known widely for her involvement with the excellent Skepchick site).

I know Rebecca slightly through the skeptical movement (I help run Westminster Skeptics) and although I often do not agree with her, this particular video was sensible and constructive. She simply discusses in a calm and reflective manner how uncomfortable she felt when a man propositioned her in a lift. As she later wrote:

I said, "Guys, don't do that." Really, that's what I said. I didn't call for an end to sex. I didn't accuse the man in my story of rape. I didn't say all men are monsters. I said, "Guys, don't do that."

Fair enough, one would think. There is no reason to believe that she placed any more import on what she said than that.

However, in an extraordinary and somewhat erratic comment by Richard Dawkins, he invokes this video in a message he would send to an imaginary Muslim woman complaining of misogyny:

Dear Muslima

Stop whining, will you. Yes, yes, I know you had your genitals mutilated with a razor blade, and . . . yawn . . . don't tell me yet again, I know you aren't allowed to drive a car, and you can't leave the house without a male relative, and your husband is allowed to beat you, and you'll be stoned to death if you commit adultery. But stop whining, will you. Think of the suffering your poor American sisters have to put up with.

Only this week I heard of one, she calls herself Skep"chick", and do you know what happened to her? A man in a hotel elevator invited her back to his room for coffee. I am not exaggerating. He really did. He invited her back to his room for coffee. Of course she said no, and of course he didn't lay a finger on her, but even so . . .

And you, Muslima, think you have misogyny to complain about! For goodness sake grow up, or at least grow a thicker skin.

Richard

One of many problems here is that Rebecca didn't use her video to downplay the plight of Muslim women from the perspective of an American woman. In fact, she made no connection at all. The connection seems only to have occurred in the mind of Richard Dawkins.

Was it even a fair point? Of course it was not. Just because there is severe misogyny in one context doesn't remove the need to deal rationally and helpfully with its lesser manifestation in other contexts.

When asked to explain his position by someone asking for clarification whether he had made the argument that, since worse things are happening somewhere else, we have no right to try to fix things closer to home, the response was as follows:

No I wasn't making that argument. Here's the argument I was making. The man in the elevator didn't physically touch her, didn't attempt to bar her way out of the elevator, didn't even use foul language at her. He spoke some words to her. Just words. She no doubt replied with words. That was that. Words. Only words, and apparently quite polite words at that.

If she felt his behaviour was creepy, that was her privilege, just as it was the Catholics' privilege to feel offended and hurt when PZ nailed the cracker. PZ didn't physically strike any Catholics. All he did was nail a wafer, and he was absolutely right to do so because the heightened value of the wafer was a fantasy in the minds of the offended Catholics. Similarly, Rebecca's feeling that the man's proposition was 'creepy' was her own interpretation of his behaviour, presumably not his. She was probably offended to about the same extent as I am offended if a man gets into an elevator with me chewing gum. But he does me no physical damage and I simply grin and bear it until either I or he gets out of the elevator. It would be different if he physically attacked me.

Muslim women suffer physically from misogyny, their lives are substantially damaged by religiously inspired misogyny. Not just words, real deeds, painful, physical deeds, physical privations, legally sanctioned demeanings. The equivalent would be if PZ had nailed not a cracker but a Catholic.

Then they'd have had good reason to complain.

Richard

Explanations often can make things worse, and so it did in this case. As Phil Plait correctly states, there is no natural meaning to this other than the fact that Dawkins is comparing the discomfort of a woman propositioned in a lift with him sharing a lift with a man chewing gum.

This is all strange stuff indeed from a man professing to be a promoter of rational thinking. He is making connections which do not exist and positing analogies which do not make any sense. From a person with his supposed intellectual reputation, this is surely a disgrace. This is more what one would expect from Richard Littlejohn than Richard Dawkins.

But it seems part of a possible trend. Those who merely pose as rationalists and promoters of liberal values are being found out. The philosopher AC Grayling has founded a sham college, supported by Dawkins, which is nothing more than a glorified tutorial agency for rich students unable to get places elsewhere. The progressive journalist Johann Hari has apologised for an irregular interview technique, about which questions still remain.

But it is not a bad thing for those who promote rational and liberal values to be held to them. There is virtue in consistency. Is Richard Dawkins a sexist? In my opinion, he certainly seems to be, on the basis of this evidence. To compare the discomfort of a women being propositioned in a lift with his aesthetic displeasure of another man chewing gum is actually difficult to construe in any other way.

Can Richard Dawkins still credibly pose as a champion of rational thinking and an evidence-based approach? In my opinion, he certainly cannot, at least not in the way he did before.

The principle of the "survival of the fittest" applies in respect of intellectual reputations as it can elsewhere, and what now happens to the intellectual reputation of Richard Dawkins may be an example of the principle in practice.

 

David Allen Green is legal correspondent of the New Statesman. You can follow him on Twitter and on Facebook.

David Allen Green is legal correspondent of the New Statesman and author of the Jack of Kent blog.

His legal journalism has included popularising the Simon Singh libel case and discrediting the Julian Assange myths about his extradition case.  His uncovering of the Nightjack email hack by the Times was described as "masterly analysis" by Lord Justice Leveson.

David is also a solicitor and was successful in the "Twitterjoketrial" appeal at the High Court.

(Nothing on this blog constitutes legal advice.)

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Don't blame Brexit on working-class anger - it's more worrying than that

White voters who identified as "English not British" backed Brexit.

For those of us who believe that the referendum result in favour of Brexit is an unmitigated disaster, the nominations for culprits are open. Former Liberal Democrat leader Nick Clegg made a compelling argument in the Financial Times that the blame lies squarely with Cameron and Osborne.

Clegg, who has first-hand experience of Tory duplicity, is scarcely a neutral observer. But that does not make him wrong. No doubt the PM and the Chancellor are the proximate cause, and should be held accountable by their parliamentary constituents, their party, and by the country as a whole - or what’s left of it if Scotland goes its own way.

Yet journalists and historians alike would do well to probe deeper causes of the referendum result. One obvious culprit is the British press, who, at best, failed to scrutinise the Leave Campaign’s claims and at worst actively abetted them. The New York Times has suggested that using the EU as a punching bag has helped sell papers (or at least generate clicks) in what is probably the most challenging climate for traditional journalism in two centuries.  Boris Johnson, it seems, is irresistible clickbait for the fourth estate. And as Nick Cohen has observed on Saturday, Johnson and Gove, both politician-journalists, have elevated mendacity in politics from an occasional vice to a lifestyle choice.

The search for deeper causes of the Brexit vote, however, cannot end with the press. A different electorate could have taken a different view, as they did in Scotland, which voted 2-1 to Remain.  What was the magic sauce?

Too many commentators, especially those on the Left, have blamed working-class anger. It’s all about social class, apparently. Lisa Mckenzie nearly predicted the result on that basis. Others use it simply to criticise Tory austerity politics. Blaming class can be woven into another favourite narrative - this is about lack of educational attainment. Anyone who has lived in Britain for any period of time knows the class system, the town-and-country divide, and intergenerational wealth disparities as important features of British life. 

Another favourite culprit is racism, as the Washington Post wondered on SaturdayOthers had the same thought, and racist attacks are on the rise. Given Nigel Farage’s antics in the weeks before the election, none of this is surprising. Amidst such scary stuff, many have tried to emphasise that most Brexit voters are not racist, but rather disillusioned with the rule of metropolitan elites. Douglas Carswell is one proponent of this argument, but he’s not alone. The Economist, in an effort to avoid talking about race, asserts that this result was about age, region and class.

Still, this kind of analysis is at best naïve and at worst disingenuous. 

As Lord Ashcroft’s polls suggest, it is only the white working class (if by this we mean C2/DE, though many in DE are unemployed) who voted for Brexit. In fact, those describing themselves as "in employment" generally voted to Remain. Those describing themselves as Asian, black or Muslims overwhelmingly voted Remain. By contrast, nearly six in ten white Protestants voted to leave. 

Brexit was a rejection of British multiculturalism. That is the real take-home message of the Ashcroft polls. Of those who see themselves as "English not British", 80 per cent voted to Leave, irrespective of social class. Those who see themselves as "British not English" voted 60 per cent for Remain. Similar patterns (and similar press involvement) can be found in the Quebec referendum of 1995, which failed by a narrower margin than Brexit succeeded.

Of non-Francophone voters in Quebec, 95 per cent voted to remain in Canada. Those who voted to leave, on the other hand, were rejecting Canadian multiculturalism. Quebecois separatism was seen as part of a struggle for cultural survival.  

Whether or not you call those attitudes racist, the advent of white English (and Welsh) nationalism is, for those of us who have taught modern European history, the truly ominous consequence of Brexit. Do not be fooled by the alternatives.

Dr D’Maris Coffman is a Senior Lecturer in Economics of the Built Environment at UCL Bartlett. Before coming to UCL in 2014, she was a Fellow and Director of Studies in History at Newnham College and a holder of a Leverhulme Early Career Fellowship in the Cambridge History Faculty.