As we try to survive the intense heat of one of the hottest summers on record, and witness the dryness that comes with it devastating our province with forest fires, most of us probably recognize the link between the noticeably hotter and dryer days with that whole climate change thing that people have been talking about for decades. Science, you win this round.

In order to combat climate change, however, we need to drastically reduce our carbon emissions. One such method, proven to reduce the number of carbon-emitting vehicles on the road, is an improved transit system. Of course, given the choice, a group of peoples, asked to democratically choose whether or not to broaden their transit in an effort to reduce congestion, decrease emissions, and improve infrastructure at the cost of a 0.05% sales tax increase, will invariably choose to let their province burn, because hey, those extra couple of dollars at the checkout line might mean having to wait an extra paycheck to buy your next pair of yoga pants.

So it really does seem most people equate taxation as a fate worse than planetary obliteration. Now, it could be argued that the ‘No’ vote against the transit system was a giant ‘fuck you’ towards the mismanagement and financial corruption that is occurring within the transit administration, or due to a general mistrust of government, but frankly, arguing austerity for the sake of pettiness is the absolute worst reason. Government accountability is determined by elections and activism, not plebiscites.

Or maybe privatization is the answer? However, by definition, any profit-driven entity will always offer as little product as they can for as much price as they can get away with, and so when it comes to public services, it seems inane to privatize them. Think of what it would be like if a company owned the police. Quotas for tickets would be ramped up, and more provisions would be given towards fighting crimes that pay rather than fighting crimes, period. And of course, no one is going to arrest their boss. There’s the example of that fee-based fire fighting service that forbade fight fighters from putting out house fires that ignited outside of city limits, unless the individual had paid a $75 fee. A rate that discriminates based on location, as well as being a burden on those who live in poverty, is patently unfair. And yet another example would be to privatize the roads and see all the toll booths that would pop up at every corner. Also remember that any private company will only provide funding for scientific ventures and research that might ultimately profit them, whereas a government is not bound by the same motives.

Now, in this particular blog post, I won’t advocate a communist approach where the government runs all the means of production, but for many services, it just makes sense to have an impartial, non-profit oriented body managing them. Services for the less fortunate, for instance, or universal services like health care or police that provide a necessary function for society.

What’s a necessary service? Well, that’s up for debate, but I hope I’ve provided enough examples to show that privatizing everything would be egregiously stupid. Why help poor people? Unfortunately, people ask this question because general human compassion apparently isn’t enough, and fine, here are some examples that will convince your “socially liberal/ fiscally conservative” ideals: poor people get sick more because of bad diets and less access to sports, fitness centres, etc.; they commit more crimes because they have less money and therefore less connection with society; they don’t spend as much money at your stores because they don’t have that money in the first place, and if some kid with the potential to cure cancer can’t go to school because he can’t afford to, then that will lead to a deficient society. So helping the poor removes strain on the health care system, reduces crime, improves the economy from a Keynesian standpoint, and provides a society with the greatest potential.

Why rely on the government when we have private charities to look after the poor? First and foremost, a private charity could never undermine the basic systemic principles that are in place to maintain the status quo. A charity could donate food to the food bank, or clothes to a shelter, for example, but it could never provide a welfare system or social housing projects which are a necessary part of getting an individual into a position where they can take care of themselves, rather than rely on liberal alms. In addition, the charitable whims of society are constantly in flux, and follow trends rather than socially just goals with an equitable society as their end game. People also tend to donate to causes that relate to them personally rather than causes that need it the most.

But what if you want to be a selfish asshole? It’s your money, and taxation is theft! Well, actually, all money belongs to the government, since they are the ones printing it. The system of doling it out is arbitrary at best. Adam Smith says that some jobs are worth more based on scarcity and skills required. In regards to scarcity, the diamond industry has shown us that it can be manufactured through hoarding, and scarcity also becomes irrelevant if nobody wants the product. Skills are also fairly subjective, as someone who has dedicated their life to art could be argued to be equally skilled compared to someone who has dedicated their life to medicine, but I don’t need to tell you who gets paid more. The financial value of something is based solely upon supply and demand, and that is subject to the random flux of the market and cultural norms: a mother is tasked with the fate of a child, and a lawyer is tasked with the fate of an alleged criminal, but our culture decided one was worth thousands of dollars and the other is worth nothing, and despite all the lawyer jokes we both know which is which.

So no, it’s not your money. It’s only your money in the sense that it was randomly allocated to you by cultural norms outside of your control. Stephanie Meyers and E. L. James are both rich, while Stephen Hawking and Noam Chomsky live passable lives, financially. If that’s not an indicator of the nature of wealth being arbitrarily decided by cultural forces, I don’t know what is.

As someone who is going into social work, I am repeatedly told that I’m doing good work: taking care of the less fortunate is considered morally righteous. But the minute that I get a job working for the government, I am no longer a good person but a drain on the industrious tax payers of this fine country. I’m still helping poor people, but now they no longer deserve it because it’s the government helping them rather than a private individual. If a private individual donates money to charity, or even if a corporation donates money to charity, then they are lauded as sterling citizens. If the government donates money to the exact same cause, they are wasting tax dollars on frivolous handouts. This hypocrisy of seeing two entities committing the same righteous action but seeing one as the hero and the other the villain is an indicator that people against taxation but for charity are full of shit.

If we realize that taxation is not theft and look at it as charity instead, then we realize an important part of how our civilization is supposed to function. A community does not take care of itself through the work of individuals but collectively, and a government facilitates that. If one thinks of their tax dollars as charity, then you have to look at the government you vote for as the charitable organization you would want to give to. Do you want to donate to the Bomb Children Abroad fund? Probably not. It has a terrible ring to it. A government that advocates lowering corporate taxes is like donating your money to rich businesses; they make more money, and the rest of us get fewer public services because of it. (For you humbuggers, since I really don’t want to get into it, here.) What kinds of causes do you like to donate to? Which party best reflects those values?

Yes, I am aware that governments tend to put the word “fallible” to shame, but libertarian idealism is not the answer for a better society. Like I said earlier, activism and elections are the way to hold governments accountable, and yes, our society falls so far short on both of those elements that it makes me wonder if Ted Kaczynski had the right idea. If you want government to change, great! Be heard; we need it. But we also need taxes, because I don’t think Ayn Rand is going to save us from the forest fires.

Post-Script: Progressive taxation, such as income or corporate tax, can never bankrupt you. They are percentages on profit, and I want to take a moment to clarify the greatest myth against taxation that even Conservative Finance Minister Jim Flaherty wasn’t able to quite wrap his head around: if you go into a higher tax bracket, you pay higher taxes on that bracket only. If the taxes up until $100 are 0% and above that they become 50%, and if you start making $110, you don’t all of a sudden only get $55; you get $105 because the 50% only applies to the $10 you make over the bracket line. There is no disincentive to not earn more with regards to a higher tax bracket because there will always be a higher profit if a higher profit is earned.

No two superheros are more iconic than Batman and Superman. If you’re a Marvel fan, I’m here to tell you you’re wrong. Go home. Though both are similarly dedicated to the pursuit of justice and both similarly possess righteous infallibility, the ways they approach their superhero-ing business are quite opposite. Superman is good-natured and morally upstanding: the boy scout. Batman is broody and outside the law: the dark knight.

Now, as much fun as I would have talking about Batman for an entire blog with a few snippets about Superman here and there, I’m going to link the celebrity of each of these Superheros to the cultural state of mind of their respective eras. Though both originated in the late 1930s, the popularity of Superman was at its height probably from the 1940s until the 1970s, whereas Batman didn’t really come into his own until the late 80s/early 90s. You could argue that the Adam West Batman gained some popularity for the character, but I’m talking about when Batman really developed his own pathos. Adam West was an interchangeable guy in tights who solved mysteries akin to those solved by Scooby Doo and the gang. More camp than character. Batman is grim, spawned in heartbreak and isolation, and he is just as deranged as the villains he faces off against, with the only difference between them being Batman’s rigid and absolutist moral code.

Superman, on the other hand, landed just outside of Smallville: an idyllic, rural countryside where he was lovingly raised by two wonderful parents, Ma and Pa Kent. There are those who claim that Superman is exceptional because the Kryptonian, Kal-El, is the real persona of Superman, and it is Clark Kent that is the mask. This is contrary to all the other superheros out there, but I would disagree. Superman is Clark Kent, not the other way around. The boy raised in Smallville, who loves and intermingles with the populace, dedicating his life to humanity, is who Superman is. That’s what he fights for: humanity. Lex Luthor, as any good antagonist will be, represents the direct counterpart to his hero. Just as Superman represents the best aspects of humanity, truth and justice (and shut up, work with me here), Lex Luthor represents the worst, greed, power-mongering, and cruelty. They are two sides of the same coin, fighting for the perpetuation of their own version of human nature.

That’s why the symbol on Superman’s chest represents hope. Superman is the hope that humanity can overcome its dark side. That we can recognize the value of compassion, truth, and humility: the attributes of Clark Kent, and that they can survive the dark times we live in and be reborn anew when the time comes. This is why Superman was popular during the conflict years of World War 2 and Vietnam. We wanted to believe we could be better, and Superman was a symbol of that longing.

Then, in 1992, Superman died. As explained in the video in the hyperlink, DC was trying to make Superman relevant again. For some reason, the ideals of Superman had lost their allure. Cue the world’s greatest detective.

Batman is dark. Like, seriously dark. The Killing Joke in 1988 is a perfect example of that. Batman doesn’t fight for the happy return of ideals once lost because Batman’s past is filled with just as much suffering and strife as his present. Batman fights to keep his head above the water. There is an apathy, an unfeelingness, to his brand of justice as he resorts to scare tactics and bullying to dole it out. There is no hope in Batman, just the certainty that criminals are a superstitious cowardly lot, and that we are in an unending war against them.

Society today is deeply cynical. Possibly more cynical than we’ve ever been before. We suffer a deluge of horrors every day in the form of our news media coverage, and this oversaturation of atrocities has dulled our reaction to it. We are desensitized and demoralized. As much as we might think that we are more compassionate, our apathy and laziness reduces any idealism into a status update or a meme. We still recognize that the world is a terrible place, but there is no hope anymore. No wishful thinking of better days to come, just a melancholic acceptance of the state of the world. We idealize Batman because he maintains his Sisyphean battle against the ills of the world, but we embrace his mythology because of its recognition of the ultimate invariability of it.

Today, Batman is successful because he is as brutal and miserable as the world believes itself to be. We also haven’t had a good Superman movie since Christopher Reeve because now we’re trying to turn the boy scout into the dark knight, which is like trying to fit a square peg into a bat-shaped hole. So now we must ask ourselves, will a renascent Superman rekindle humanity’s hope for the future, or must we wait for a cultural revolution before we get a good Superman movie again?

There has been an enormous backlash against Rachel Dolezal ever since she came out and identified as a black woman. Both as a condemnation towards her for having the audacity to don a modern day blackface in order to appropriate black culture, as well as a harsh denial that identifying as a different race is the same as identifying as a different gender.

I’m going to be using the adopted “transracial” term throughout this blog post because despite its original meaning of crossing racial boundaries, it’s really the best we’ve got. Plus, it gives me a good opportunity to address the first critique of Rachel Dolezal’s identifying as a black woman: people claim that because there is no word for “transracial”, Rachel Dolezal must be lying. This of course would mean that before the early 1970s when transgender was added to the English lexicon, it was impossible for people to identify as a different gender. Not having an English word for something does not automatically discard it as impossible.

Rachel Dolezal must also be lying because you can’t feel a race, whereas you can feel a gender. Those who are transgendered typically are aware of the ‘wrongness’ of their body in relation to their identity as early as childhood. What does it mean to feel a gender though? It seems just as ludicrous as feeling a race. As a cis-man, I feel I should be adequately qualified to say what it feels like to be a man, and I am 100% certain that a trans-male would not feel their gender the same as I do. I am told, time and again, that there is no way for me to understand what it’s like to be trans, and that is fair, there’s not. I don’t claim to. But that lack of understanding works both ways. Being a man is not just the hormonal urges and biological make-up; chromosomes dictate gender just as much as genetics dictate race, and both have physiological effects on our selves, but any transgendered person will tell you there’s more to gender identity than your chromosomes. Why can’t it be the same with genetics? Yes, there’s also the social conditioning and cultural attitudes that affect gender as well, and this is precisely why gender is considered a social construct, much like, hey you guessed it, race!

Which leads me to my next point: Rachel Dolezal is merely a white woman appropriating black culture because that’s what white people do. White people wear Native American tribal feathers like party hats, and are shocked when they learn that trivializing sacred traditions for the sake of looking exotic at a rave is considered offensive. But by all accounts, Rachel Dolezal was not trivializing black culture, but was embracing it, thriving within it, and helping progress it. If becoming an embodiment of a member of a culture is by definition appropriation, why is it not appropriation when a man becomes a woman or vice versa? There are gender cultures. We each have our separate hairstyles and modes of dress; we have our own belief sets (for example with regards to sexuality); we have our own rituals, etc. Yes, not all men and women fall into those cultural boundaries, just as not all black and white people fit into their own respective cultural stereotypes. I say again, THEY ARE BOTH EQUALLY SOCIAL CONSTRUCTS. If Rachel Dolezal was indeed trivializing black culture, rather than fully immersing herself into it, then it would be appropriation. However, since she clearly is not, then there is no more appropriating than when someone identifies as a separate gender.

But of course, black culture has a long, sordid history of oppression by white people, so that makes it worse. Black people weren’t given the vote in America until 1965, and the Jim Crow One-Drop law forced even those with the most minute of black ancestry to face terrible oppression. The argument is that when black people are treated like white people, then white people can identify as black. But women only got the vote 45 years earlier in 1920, and if I want to get catty about it, women weren’t allowed to wear pants in school until 1972, and now men want to wear skirts? Women still receive a fraction of the pay that men make for the same amount of work, and there are still disturbing amounts of incidents of violence against women. So if we have to wait until black people have equality for a white person to be able to identify as one, why was gender allowed to jump the gun?

My favourite argument that I’ve come across thus far was that Rachel Dolezal was seeking to gain socially by becoming a black woman. Which is hilarious to me because since when has a BLACK WOMAN been the top of the social totem pole? White privilege and male privilege are no longer the accepted norm? Black women have taken the top spot? Please. And even if Rachel Dolezal benefited from identifying as a black woman, this trans-man wrote an entire article about how sweet being recognized as a dude is, and no one is asking him to hand back his penis card:

These 25 Examples of Male Privilege from a Trans Guy’s Perspective Really Prove the Point

Speaking of privilege, Rachel Dolezal is also condemned because she can just remove her shoe polish or whatever and do her hair like a proper white woman whenever she gets tired of playing dress up, and she can reclaim her white privilege; no harm, no foul. Just like a trans-woman could take off her dress and wig any time she wanted to get back that sweet male privilege, right?

A lot of transgendered people have been interviewed, as well as black people, as well as trans-black people, who all claim that Rachel Dolezal can’t be associated with them for a variety of reasons. So she must be lying, because intersectional identity politics teaches us that those from one group get to dictate how those from another group identify themselves. That was sarcasm. If you don’t get it, look up intersectionality. It’ll be good for you. I’m sure being transracial is quite different from being transgendered, or cisracial, but that doesn’t mean those groups have the right to denounce her identity just because it’s different from their own.

The final argument is, of course, she’s just lying. There’s no such thing as being transracial, so she can’t be one. She’s a big fat liar. Except, there’s kinda precedent. Given the fact that race is a social construct, it shouldn’t be that difficult to identify as a race separate from the one you were born with. We actually have names for those kinds of people, and given the seemingly natural transphobic nature of most people, they’re all slurs: Wiggers, for instance, or an Uncle Tom for the opposite. We have Bananas, and those white guys who are super into Japanese culture. I don’t know if they have a name, but most people just call them creeps. In Asia, there is that whole eye-widening craze. Hell, the one instance that I’m surprised NOBODY has mentioned in this clusterfuck of a media shitstorm is Michael God damn Jackson. You could argue that he had his skin disease and that’s why he bleached his skin, but his skin disease didn’t cause him to get facial reconstruction surgery to thin out his nose and lips, or straighten his hair, effectively erasing any remaining “blackness” he once possessed. Michael Jackson never openly identified as being white, but it is not a far stretch of the imagination to envision it as a distinct possibility.

It is possible Rachel Dolezal is lying. Sure. But people are arguing so vehemently about the strictest impossibility of anything similar ever even taking place that you have to question why transracial is different from transgender. Why is a white person identifying as being black so offensive while a man identifying as a woman is accepted (among progressives, anyway)?

My first guess was that white people are simply greater villains than men, but I don’t think that’s true. Slavery, the biggest divide between whites and blacks, didn’t occur just in America. Africa had its own share of slavery, and when white slavers came to the African continent to buy slaves, it was African tribesmen who sold them. I’m not trying to justify or condone anything, but I would like to point out that I can assume with almost 100% certainty that both individuals in every instance of those slave exchanges, for both races, were men. White people have done terrible things, but so have black people, so has every single race in existence, and again, in almost every instance, it was likely being perpetrated by a man.

Simone de Beauvoir in her book The Second Sex points out that it is much more difficult for woman to combat against men because gender pervades all the other divisions. Whites and blacks have a clear distinction, as do the proletariat and the bourgeoisie. Most combative groups have distinct dividing lines between them. Men and women, however, permeate all those groups. It is almost impossible for men and women to strictly work against one another because of this, and also because quite frequently men and women love each other deeply. The biological connection that men and women share makes it much more difficult for us to hate one another, whereas there is no such courtesy among any other groups.

It’s also possible that people identify more with their race than they do with their gender, and that is why people are getting more anxious over someone identifying as transracial than transgender.

For the group that claims to be the critical thinkers of the modern world, I really feel like progressives have dropped the ball. If you want to argue with me that transracial isn’t a thing, go for it. I’m not married to the idea. I just need to see a better argument that can’t just be put up against transgendered people with just a few words switched out, like I’m going to do here with this Huffington Post article:

http://www.huffingtonpost.com/2015/06/12/rachel-dolezal-caitlyn-jenner_n_7569160.html

Gender divisions may ultimately be a construct, Moore notes, but “sex is determined by your chromosomes.” And it’s secondary sex characteristics that primarily determines gender privilege, and the way others in the world interact with your gender identity.

Transgender identity is a concept that allows men to indulge in femininity as a commodity, without having to actually engage with every facet of what being a woman entails — discrimination, marginalization, oppression, and so on. It plays into gender stereotypes, and perpetuates the false idea that it is possible to “feel” a gender. As a man, Jenner retains his privilege; he can take off the wig and the nylons and navigate the world without the stigma tied to actually being a woman. His connection to gender oppression is something he has complete control over, a costume he can put on — and take off — as he pleases.

It’s unclear what Jenner believes his authentic gender identity to be — he has yet to comment publicly, and actively dodged the question when a reporter asked him what genitals he had under his skirt on June 10. “I don’t understand the question,” he answered, ending the interview abruptly.

Jenner’s delusion and commitment to living as a woman is profound. And it’s inherently wrong. The implications of a man, donning femininity and then using that femininity in order to navigate women’s washrooms is offensive. 

I won’t do the whole article because a lot of it is too specific to Dolezal’s case, and frankly it’s annoying to bold all those words, but you get the idea. If you want to call me transphobic for making the comparison between transgender and transracial, then I will call you transphobic for automatically assuming that someone who identifies as something they weren’t born as is a liar and a pretender, or worse, mentally ill.