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Laurie Penny on Rush Limbaugh: a vicious clown

When somebody is paid to say the worst possible thing, it allows someone else to say the next worst.

Before I arrived in the United States, I thought that Rush Limbaugh was a special American legend, like the headless horseman, or meritocracy.

Before this week, I thought the real Rush Limbaugh -- bile-spitting Conservative radio wingnut, professional despiser of women, workers and minorities and peddler of frothing crypto-fascist hatespeech to millions of listeners -- had long ago imploded under the pressure of his own hot air.

I thought of Limbaugh as a fairytale, the sort that liberal parents use to frighten their children into eating up all their alfalfa. It turns out that the beast is alive and embarrassing Republicans everywhere by saying what they really think about women in plain, paranoid English.

This week, Limbaugh launched a four-day attack on Georgetown law student Sandra Fluke, who testified before Congress to the effect that all Americans should have the right to affordable birth control, even if their bosses object to it on religious grounds.

Limbaugh called her a slut and a prostitute and wondered aloud how she could walk after all the sex she must be having.

The torrent of misogynist abuse was vile enough that advertisers scrambled to pull funding from Limbaugh's show, convinced by many of the millions of Americans who believe that no woman should be ashamed of wanting to live in the 21st century that the ultra-right pundit had finally "gone too far".

Too far, however is where Limbaugh is paid to go -- he is a cartoon monster, and that's precisely what makes him so dangerous. The trouble with cartoon monsters is that noone quite believes they're real.

Pundits as viciously hysterical as Rush Limbaugh -- and I do mean literally hysterical, "womb-crazy", driven spitting nuts by the notion of women's icky, sticky bodies becoming a known and open part of the political process -- pundits like that have only one real political function. They are decoys. they make a loud noise and a dirty flash and draw our eyes slightly to the right of where the real attack is coming from.

This week, as American right-wingers rushed to disavow the tone of Limbaugh's attack, they have barely been pulled up for backing up its substance. Commentators like Monica Charen got clean away with saying that Limbaugh's "choice of words was crude but that I certainly understood and sympathized with the point he was making."

The left has been drawn into defending the personal attack on Fluke's reputation -- and not the political attack on millions of American women in the anti-contraceptive, anti-sex backlash which is infecting public discourse on both sides of the Atlantic.

When somebody is paid to say the worst possible thing, it allows someone else to say the next worst thing and sound sane.

That's the real danger here, for women and for everyone else who believes in real sexual equality. In an apology so half-arsed it needed a special chair made for it at the misogyny table, Limbaugh said that he had not meant "a personal attack" on Ms Fluke, but noted that " I personally do not agree that American citizens should pay for these social activities."

By "social activities", he means women having sex without fear of pregnancy, and by "pay for", he means "allow to continue without a government crackdown".

Limbaugh's essential point -- that women and girls who want the right to affordable contraception are prostitutes, that women who use contraception are sluts who should be ashamed of themselves -- remains largely unchallenged.

Americans call this a "war on women", but only one side appears to be putting up a fight.

 

Laurie Penny is a contributing editor to the New Statesman. She is the author of five books, most recently Unspeakable Things .

ROBERTO SCHMIDT/AFP/Getty Images
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Unlikely sisters in the Gaza Strip

A former Jewish settler in Gaza recalls her childhood friendship with a young Palestinian.

It was well after midnight, one summer night in 1995, when Inbar Rozy, a 13-year-old living in the former Israeli settlement of Alei Sinai in the northern Gaza Strip, heard her parents answer the phone. Sitting up in bed, surrounded by potted plants, candles and fairy dolls lit by shafts of light from a nearby security outpost, Inbar listened closely.

“I could hear everyone talking around me, making calls,” Inbar said when we met recently in Nitzan, southern Israel. When she got up to find out what was happening, her parents told her to make up a second mattress. As dawn broke, they led into the room a young woman carrying a small bag and wearing a black shirt and jeans. “She had shoulder-length dark hair dyed with red henna and beautiful eyes – big, black with thick eyelashes,” Inbar told me, smiling. “[She was] quiet. She looked scared.”

The woman was Rina (her surname cannot be given for security reasons), a talented artist in her early twenties studying at a local art college, where she had fallen in love with a Christian boy. For Rina, coming from a traditional family, marrying a non-Muslim would be strictly forbidden.

When her parents found out, they were furious and forbade her from seeing her boyfriend. But her male cousins felt this wasn’t enough. Earlier on the day the girls first met, Rina’s cousins had attempted to kill her in retribution for her perceived “honour crime”. Seeing that another attempt on her life was likely, Rina’s father called a relative, who in turn called Inbar’s father, Yossef, a friend of many years. There was no doubt she had to leave. Ironically, a Jewish settlement protected by the Israel Defence Forces was the safest place in Gaza for her to be.

In 1967, Israel seized the Gaza Strip from Egypt during the Six Day War. In time, it settled 21 communities on a third of the land, with a population of 8,000 by 2005. Soldiers guarded the settlements from 1.5 million displaced Palestinians, tens of thousands of whom were displaced in 1967 and moved to live in nearby refugee camps. In Gaza, before Israel’s ultimate withdrawal from the Strip in 2005, relationships between Israeli settlers and Palestinians were fraught. True, many Palestinians worked in Israeli settlements, earning wages higher than elsewhere in the Strip, but the two communities lived largely separate lives.

In the mid-1990s, even after the Oslo Accords, violence was simmering. Israeli military incursions increased with the outbreak of the Second Intifada in 2000. Thousands of home-made Qassam rockets were launched by Palestinian militants at settlers and those living in southern Israel. Security measures hardened. The veteran Israeli journalist Amira Hass, who spent several years living in Gaza, describes neighbourhoods that were “turned into jails behind barbed-wire fences, closed gates, IDF surveillance, tanks and entry-permit red tape”.

And yet, in spite of the forced segregation, Inbar’s family enjoyed close links with their Palestinian neighbours. Inbar’s father worked as an ambulance driver, and on several occasions he helped transport those who lived nearby for emergency medical treatment in Israel. “Every Tuesday, my father’s Jewish and Arab friends would come to our house and we’d eat lunch together,” Inbar remembered.

Given the gravity of Rina’s situation, she couldn’t leave the house. Secrecy was paramount. The girls spent weeks together indoors, Inbar said, chatting, watching TV and drawing. “I’m not sure that as a child I actually understood it for real,” she said. “She taught me how to paint and sketch a face from sight.”

Almost as soon as Rina arrived, Inbar’s family began receiving anonymous phone calls asking about her. “My dad told me, ‘Don’t mention anything about Rina. Say you don’t know what they’re talking about – because otherwise they’ll come and kill us,’” Inbar said.

While the girls got to know each other, Inbar’s mother, Brigitte, found a women’s shelter in East Jerusalem for Rina. Whereas today Gaza is closed off by a military border under heavy surveillance, at that time it was porous. Brigitte drove Rina in to the capital, where she was given a new name and identity that would enable her to begin a new life, on condition that she contact no one in Gaza.

Today Inbar, who is 33, works at the Gush Katif centre in Nitzan – a museum dedicated to the memory of the Israeli settlements in Gaza. Despite her parents’ objections, the family was evacuated in 2005. Unlike most settlers in Gaza, some residents of Alei Sinai were determined to stay on, even if that meant forfeiting their Israeli citizenship. “I have no problem with living as a minority in a Palestinian state,” one of Alei Sinai’s inhabitants, Avi Farhan, told the Israeli daily Haaretz at the time.

Inbar now lives in Ashkelon, a city of 140,000 in southern Israel, and finds the big city alienating, especially when she recalls the warm relationships that once existed in Gaza. “I’ve never felt less secure,” she told me.

Years later, she learned that Rina had developed cancer and died. “The day before Rina left . . . she drew a portrait of me,” she said, describing how her friend had outlined, in charcoal strokes, the features of the teenager. Her parents packed the portrait with all their belongings in a shipping container the day they left Gaza. Soon after, the container was destroyed in a fire.

“I think if people had given it a chance . . . they would have had these kinds of friendships,” Inbar said, looking back. “We’d get along fairly well if we didn’t look at others as the monsters over the wall.” 

This article first appeared in the 27 August 2015 issue of the New Statesman, Isis and the new barbarism