Anthropology Meets True Crime: ‘Pimp Philosophy’ and a World Where Men are Truly Dominant – Or Are They? 

Black Players: The Secret World Of Black Pimps by Richard Milner and Christina Milner (New York: Bantam Books, 1972)

To validate flawed sociological dogmas such as cultural determinism and feminism, generations of American anthropologists have bravely ventured into remote deserts, jungles and other dangerous, primitive and inhospitable corners of the globe in an effort to discover (or, if necessary, to fabricate) the existence of a society in which traditional western sex-roles are reversed.

The enterprise has, I think it is fair to say, proven singularly unsuccessful.[1]

However, way back in the early-1970s, Milner and Milner, two American anthropologists, discovered precisely what their colleagues have been searching for in vain, namely a culture in which sex roles are reversed, right in America’s own backyard – or rather in America’s own backstreets.

This was the underground subculture of pimps and ‘hos’. Here, in stark contrast to the traditional sexual division of labour in western (and indeed many non-western) societies: 

Women are the economic providers… [whereas] a man may spend hours a day on his hair, clothes and toilette while his women are out working to support the household” (p5).

Another feature of the pimp lifestyle at odds with mainstream American culture is the prevalence of polygyny. Thus, Milner report that many pimp-ho households are polygynous, being composed of a single pimp and several prostitutes, and polygyny is regarded as the ideal (p5). 

Interestingly, this family structure and pattern of economic activity in many respects parallels that still prevailing in much of sub-Saharan Africa, where polygyny is ubiquitous and women are self-supporting and perform most agricultural labour (Draper 1989). 

One controversial interpretation, then, is that people of black African descent are genetically predisposed such a mating system since it was adaptive in much of sub-Saharan African, and that African-Americans are simply recreating in America an approximation of the mating system, and economic system, of their African forebears. 

Of course, since pimp culture has now been popularized by generations of ‘gangsta rappers’, the “secret world” promised by the authors in their subtitle may be more familiar to modern readers than on the book’s first publication in 1972 (though even then blaxploitation films had introduced the black pimp archetype). However, the picture created in rap lyrics is necessarily so comically caricatured out of all recognition that the Milners’ exploration of the reality behind the absurd caricature remains as revelatory as ever.[2]

Male Dominance and Pimp Philosophy 

Of course, although women are the economic providers and pimps concerned with their clothes and appearance, in one crucial respect, conventional sex roles appear to be, not reversed, but rather accentuated in American pimp culture.

Thus, in American pimp culture, male dominance was, the Milners’ emphasize, absolute and categorical. 

However, what the Milners refer as ‘pimp philosophy’, namely the worldview and philosophy passed down among pimps from mentor to student and described by the Milners in detail, raises serious questions about whether this too, in some respects, represents a reversal of the sex roles apparent in mainstream society and whether, in ‘square’ society, it is indeed men who are really dominant (see also The Myth of Male Power: reviewed here). 

Thus, according to the ‘pimp philosophy’: 

White men (and square blacks) are thought to be ‘pussy-whipped’ by their wives after having been brain washed by their mothers to accept female dominance as the natural order of things. Most families today are controlled by women, who direct the goals and manage the money… by withholding sexual favours” (p161). 

It is indeed the case that, while men work longer hours and earn more money than women, women are known to control the vast majority of spending decisions.

Thus, marketing researcher Martha Barletta reports that reports that women are responsible for about 80% of household spending in modern America (Marketing to Women: How to Understand, Reach and Increase Your Share of the Largest Market Segment: at p4); while Bernice Kanner reports that women make approximately 88% of retail purchases in the US (see Pocketbook Power: How to Reach the Hearts and Minds of Today’s Most Coveted Consumers: p5).

Thus, according to ‘pimp philosophy’, square husbands are ‘pimped’ by their wives every bit as ruthlessly as street-prostitutes, by being obliged to earn money and financially support their wives in return for sexual favours.

Thus, according to ‘pimp philosophy’, the Milners report: “The highest level of prostitution is—the wife!” (p221). 

Whether the men want to admit it or not, every woman is a ho regardless of what the status is—housewife, nun, prostitutes, whatever you want to say. The Housewife gets longevity, you know. She gets the vacation every year, she gets the security with the fella on the twenty-five-dollar-a-year job. Vacation every summer, the golf club, country club” (p227) 

Interestingly, this view of male-female relations directly converges with that of anti-feminists such as Esther Vilar who expressed similar ideas in her book 1971 classic, The Manipulated Man, which I have reviewed here.[3]

For example, one pimp describes how wives supposedly bear children only, or at least primarily, because: 

She knows once she has one or two babies she’s gonna have him locked down tight and even if he leaves she can still get four or five hundred dollars a month [in maintenance payments] if he’s making any kind of money” (p227). 

This parallels Vilar’s description in The Manipulated Man of offspring as “hostages” in her chapter title “children as hostages”, since they are used, like hostages kidnapped in order to make a ransom demand, to demand additional monies from the unfortunate father. Thus, the pimp quoted by the Milners explains:

His wife is pimping him, see? She gets him to get up every morning, cooks his breakfast to make sure he’s good and strong, gives him his vitamin pills and everything, hands him his little briefcase, you know, so he can get out there and get the buck so she can go play bridge, go get her hair done, understand?” (p229) 

The pimp-ho relationship is then directly analogous to the relationship between husband and wife, only with the gender roles reversed. Thus, in the endnote to chapter one, the Milners approvingly quote sociologist Travis Hirschi as observing:

The similarity of the pimp-prostitute relationship to the husband-wife relationship, with the economic roles reversed, is too obvious to overlook” (p285; Hirschi 1962).

According to the pimps interviewed by the Milner’s during their research, the process of socializing and indoctrinating males to willingly accept their assigned role as beta providers begins in childhood. Thus, the Milners report:

“[Whereas] several pimps asserted that pimping comes from Black men being supported by their mothers as kids and deciding to continue the arrangement… Most pimps… believe that they were raised by their mothers not to be pimps, but to be tricks. ‘Trick marriage’ is seen by the pimps as a man’s servitude to women in exchange for ‘her pussy’” (p174-5).

Thus, since it is mothers who are responsible for most childcare, they indoctrinate their sons from infancy to accept ‘trick marriage’ and female dominance as the natural, normal and healthy state of affairs. 

She is, from the time you are a kid, understand, giving you a certain set of values which in reality is a woman’s set of values. She is brainwashing you to the extent of how to treat a woman” (p176). 

As a result of this indoctrination: 

If you are a boy, say twelve years old, and you see Mom and Dad fighting you naturally come to the defense of Mom… [because] from the time you were young, she’s the one who changed your diapers, bathed you, made sure that you were clothed and shoed and everything else, so you naturally come to the defense of Mom. And you forget entirely the fact that it was Dad was the one who made the money that put her in the position to do all these things in the first place. So when you become a man and encounter a woman you automatically accept the values which were taught to you there.” (p177) 

This again parallels Esther Vilar’s contention that: 

Men have been trained and conditioned by women, not unlike Pavlov conditioned his dogs, into becoming their slaves.

Thus, Vilar observes:

The advice a mother gives to her teenage son going out on his first date is a good example of woman’s audacity: Pay the taxi; get out first; open the door on the girl’s side and help her out. Offer her your arm going up the steps or, if they are crowded, walk behind her in case she stumbles so that you can catch her. Open the door into the foyer for her; help her out of her coat; take the coat to the cloakroom attendant; get her a program. Go in front of her when you are taking your seats and clear the way. Offer her refreshments during the intermissions – and so on” (The Manipulated Man: p40-41). 

As a consequence of such early indoctrination, even one otherwise resolutely ‘red-pilled’ player acknowledged:

There are things in me right now that I can’t help that have been conditioned over a period of time. I do things automatically, you know. I open doors for old ladies and if I go through a doorway, and hesitate and let the woman go first” (p177).

Thus, whereas the family structure of the ghetto has, on account of the prevalence of female-headed households and absent fathers, been characterized by sociologists as matriarchal, black players suggest a more nuanced interpretation:

Although the ghetto leans towards matriachy, players admit, it isn’t as all-pervasive or as smoothly functioning as the White matriarchy of the majority. For the White man is not even aware that he lives in a matriarchy, while Black men are becoming more sensitive to being pimped by both White society and their own Black women… White men, like Samson, are still sound asleep and unaware that Delilah has cut their hair” (p171). 

Indeed, the analogy with ‘red pill philosophy’ and the so-called men’s rights movement is made all but explicit by the Milners when they write: 

Woman’s liberation movement is not revolutionary, say the players. What would be truly revolutionary would be the liberation of men” (p227). 

However, the black players are capitalists at heart and hence reject all political liberation movements, including, not only women’s liberation, but also black liberation: 

In this… the pimp expresses a common ghetto sentiment: ‘Fuck Black power and White power; I believe in green power’” (p223). 

Thus, the Milners recount one anecdote of how:

“[When] a militant black man in the bar loudly proclaimed ‘I’ gonna get my piece and shoot all the whiteys’… another player replied, ‘Don’t do that, brother. Shit, you gonna take all my business away’” (p237). 

The same would apply to the liberation of men. After all, according to pimp philosphy, it is only because:

So-called normal and moral marriage is aberrant… [that] many husbands… pay hos for sex they cannot get at home, which [pimps] point to as the final degradation of the American male under the heel of the almighty bitchy American wife. She not only doesn’t give him what he is paying for, but forces him to go out and also pay some other woman if he wants sex. Often he pays another woman only to have a shoulder to cry on, because the wife loses respect for a man she can dominate and is unhappy in her unnatural unwomanly role as boss” (p175). 

Thus, the Milners envisage one pimp commiserating with the henpecked husband, but then rationalizing: 

But, of course… I wouldn’t have it any other way, trick. Because, without you and your f*cked-up illusions, without your fucked-up sex life—I’d be out of business tomorrow” (p251). 

Pimp Philosophy Evaluated 

Pimp philosophy is certainly illuminating and thought-provoking. 

It is moreover undoubtedly more insightful than feminist theory, which represents the dominant paradigm for understanding the relations between the sexes among social scientists, journalists in the mainstream media, the academic establishment, politicians, women’s rights activists and other such professional damned fools. 

Indeed, although they never quite go so far as to endorse it, the Milners themselves are nevertheless clearly taken by ‘pimp philosophy’, and acknowledge:

Once the world, and particularly the relations between the sexes, is viewed from a black player’s vantage point, things never again seem quite the same” (p243). 

Indeed, according to the Milners, this is hardly surprising. 

Like the sociologist and anthropologist, pimps and hustlers depend for their livelihood on an awareness of social forces and the human psyche… [but whereas] the social scientist rarely applies his knowledge directly, and so has far more leeway than the hustler or the pimp in being wrong before he is out of a job” (p242). 

In other words, unlike feminist sociologists (and indeed anthropologists like themselves), who are insulated in universities behind ivory towers at the taxpayer’s expense and can therefore can hold fast to their flawed ideological dogmas with blind faith notwithstanding all evidence to the contrary, the pimp’s psychological and sociological analysis is subject to ruthless falsification at the hands of the market forces beloved of neoliberal economists. 

However, in claiming that male dominance is the natural state of humanity, pimp philosophy seems, to me, to have taken a wrong turn. 

Thus, according to the pimps, male dominance is the natural and harmonious order of mankind, and this was disrupted only when, according to ‘pimp mythology’ (an ingenious reinterpretation of biblical mythology), Adam gave in to sexual temptation, and was tempted by Eve to bite into the forbidden fruit (i.e. pay for sexual favours), thereby becoming, not the first man, but rather the first trick (p168-70; p259-60). 

Therefore, according to the pimps, as a result of this decision to bite into the forbidden fruit, most men are no longer ‘real men’ but rather mere ‘tricks’. Pimps themselves therefore represent, according to the ‘players’: 

The only real men [left] in America today” (p162). 

However, viewing male dominance as the natural and harmonious order of mankind necessarily raises the question: If, as pimps contend, male dominance is so natural and harmonious, why then is it found today only among a small and exclusive subculture of pimps? What is more, why, even among pimps, is it maintained only by levels of violence and of self-control on the part of pimps far greater than that typically apparent in ‘square’ relationships? 

However, the real flaw in the pimp perception of male dominance as the natural and harmonious state of nature lies in the nature of the pimps’ own dominance over their prostitutes and the lifestyle and occupation of the prostitutes themselves. 

Thus, as the Milners themselves observe: 

“[Although] the Book [i.e. the unwritten code of how to pimp passed from mentor to student] provides a blueprint for a male-dominated society and a rationale for wrestling all control over men from women… ironically, this condition is achieved by making women’s full-time occupation the control of men who are outside the subculture” (p48). 

In other words, the pimp’s exploitation of his women necessarily relies and depends on those women’s own exploitation of other men. 

A ho… is both ‘pimping’ off her customers and is being a trick [i.e. being pimped] by her man” (p213). 

The ‘Book’ provides, then, not a blueprint for male domination throughout society, but rather a blueprint for domination by a necessarily small subset of men – an exploitation both of women (i.e. the prostitutes whom the pimp controls) but also, indirectly, of other men (i.e. the clients of these prostitutes). 

The pimp survives, then, not only through the exploitation of women, but also, more fundamentally, by the vicarious exploitation of other men (namely the prostitutes’ clients, or, aptly named, ‘tricks’). 

Sweet Jones, a character from Iceberg Slim’s famous novel, Pimp: The Story of My Life, succinctly and eloquently summarized the same point: 

A pimp is really a whore who has reversed the game on whores. So Slim, be sweet as the scratch, no sweeter, and always stick a whore for a bundle before you sex her. A whore ain’t nothing but a trick to a pimp. Don’t let ’em georgia you. Always get your money in front just like a whore.” (Pimp: The Story of My Life: xxi).[4]

On this view, with their characteristically feminine concern for clothing, fashion, hair and hygiene and their ability, like housewives, to leech off the income of their sexual partners, pimps represent, not so much, as they themselves contend, “the only real men in America today” (p162), but rather second-rate female-impersonators. 

Endnotes

[1] Indeed, many aspects of sex roles (e.g. sex differences in intraspecific aggression, and in levels of parental care) appear to be, not only cross-culturally universal, but also universal throughout the mammalian order, and indeed widespread among animals in general. This, of course, reflects the fact that they are not only innate, but moreover the product of analogous selection pressures operating among many different species (see Bateman 1948; Trivers 1972). Thus, for example, in all human societies for which data is available, men are responsible for an overwhelming majority of homicides, and also represent the majority of victims. Similarly, in all documented cultures, mothers rather than fathers provide the vast majority of direct care for infants and babies.

[2] To illustrate just how comically caricatured public perceptions of the pimp lifestyle have become, it is worth pointing out that, in response to the use of the term in many rap songs, many people seem to believe that a ‘pimp stick’ is, to quote one definition, an ornate or gaudy cane, as might be used by a stereotypical pimp. In fact, however, pimps traditionally carried no such stick. Instead, the phrase ‘pimp stick’ originally referred, and among pimps presumably still refers, to a weapon composed of “two wire coat hangers twisted together” which is used by pimps as a whip with which to discipline disobedient whores (Whoreson: p212).

[3] In addition to Esther Vilar’s The Manipulated Man and my review of this work, see also Matthew Fitzgerald’s purported update to Esther Vilar’s work, namely his delightfully subtitled, Sex-Ploytation: How Women Use Their Bodies to Extort Money from Men

[4] Curiously, the Milners claim to have interviewed Iceberg Slim (alias Robert Beck, née Robert Lee Maupin) and refer to this supposed interview at various points in their book. However, Beck himself, without mentioning them by name, denies this in The Naked Soul of Iceberg Slim (p200), where he accuses the Milners of stealing black culture, i.e. what would today be called cultural appropriation. The mysterious interview is supposedly contained in the recently published collection, Iceberg Slim: The Lost Interviews With The Pimp

References 

Bateman (1948), Intra-sexual selection in Drosophila, Heredity, 2(3): 349–368
Draper P (1989) African marriage systems: Perspectives from evolutionary ecology. Ethology and Sociobiology 10(1–3):145-169
Hirschi T (1962) The professional prostitute. Berkeley Journal of Sociology 7(1):33-49
Trivers, R. (1972). Parental investment and sexual selection. Sexual Selection & the Descent of Man, Aldine de Gruyter, New York, 136-179. Chicago. 

Islam is intolerant – but so is the Old Testament

Robert Spencer, The Truth About Muhammad: Founder of the World’s Most Intolerant Religion. Regnery Publishing, 2007.   

But of the cities of these people, which the LORD thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth: But thou shalt utterly destroy them; namely, the Hittites, and the Amorites, the Canaanites, and the Perizzites, the Hivites, and the Jebusites; as the LORD thy God hath commanded thee” (Deuteronomy 20: 16-17). 

The passage quoted above represents a more overt call for genocide than anything in contained within the pages of Mein Kampf. Yet it comes, neither from Mein Kampf, nor, for that matter, from the Quran or Islamic aḥādīth. Rather, it is a direct quotation from the Christian (and the Hebrew) Bible (Deuteronomy 20: 16-17). 

The next book of that same Bible, that of Joshua, describes the titular character fulfilling this very command: 

He left none remaining, but utterly destroyed all that breathed, as the Lord God of Israel commanded” (Joshua 10:40). 

Meanwhile, another biblical passage from another book of the Old Testament or Torah extends these sentiments to yet another ethnic group, strangely omitted from the previous passage: 

Now go and smite Amalek, and utterly destroy all that they have, and spare them not; but slay both man and woman, infant and suckling, ox and sheep, camel and ass” (Samuel 1 15:3). 

In ‘The Truth About Muhammad: Founder of the World’s Most Intolerant Religion’, Robert Spencer argues that the teachings of the Quranaḥādīth and Islamic law are barbaric, illiberal and intolerant – in short, wholly incompatible with contemporary Western values. 

In this enterprise, he is entirely successful and, I believe, wholly correct. 

Indeed, it is hardly surprising that the Quran and aḥādīth are wholly incompatible with contemporary western values, since these works were authored, not in the contemporary West, but rather in the Middle East some thousand years ago. 

However, where I part from Spencer is in his implicit assumption that the Christian Bible is somehow any better. 

On the contrary, as I see it, the Old Testament of the Bible is, if anything, even less compatible with contemporary western values than is the Quran and aḥādīth – again, unsurprisingly since it was written, again in the Middle East, long even before the Quran. 

True, the New Testament of the Christian Bible is rather more pacifist in tone. So perhaps Christianity may have a claim for qualifying as a ‘religion of peace’ – at least if you regard parts of the Old Testament as somehow overruled or repealed by the New Testament or New Covenant.[1]

However, the same is surely not true of Judaism

Indeed, the Old Testament always strikes me as something akin to a racially-supremacist tract. The Jews, it repeatedly tells us, are God’s ‘Chosen People and everyone else is, at best, a second-class species of human, at worst, as seen in the passages quoted above, fit objects of genocide.[2]

Yet these verses have not prevented Jews and Christians, many of them devoutly religious, some even self-described Biblical literalists, from living together peaceably in western polities without significant numbers among them feeling the need to regularly suicide-bomb one another or fly planes into buildings, or, for that matter, massacre Hittites, Canaanites and Jebusites

However, there is clearly a difficulty in integrating Muslims into Western society, as various terrorist atrocities committed by citizens of the Muslim faith born and raised within the borders of western liberal democracies amply yet horribly demonstrate. 

The problem is not simply that Muslims have, in general, not fully reconciled themselves with such ostensibly ‘progressive’ notions as feminism and transsexual bathroom rights. After all, the same is true of many ChristiansJews and heathen secularists like myself.[3]

Rather the problem is that significant minorities of Muslims within the West (but certainly not of the West) engage in terrorism against the West. 

True, terrorists represent only a small minority of the Muslim population. However, they are not so small a minority as not to be able to wreak considerable havoc, causing much injury, loss of life and economic cost. 

Of course, historically, Christians and Jews have had their own share of ‘holy wars’ and religious bigotry, both against themselves, one another and outsiders. 

There were the Crusades, the burning of heretics, blasphemers and witches, countless wars justified in the name of God, plus the persecution of Protestants by Catholics, of Catholics by Protestants, of Jews by both Catholics and Protestants and, today, of Palestinians (themselves the probable descendants of the biblical Canaanites) by Jews, not to mention that whole nasty business with the holocaust. 

In short, liberal democracy and religious toleration came only relatively recently even to the West. 

Moreover, it is surely no coincidence that increasingly liberal and tolerant attitudes and laws have arisen hand-in-hand with the process of secularization

In short, liberal democracy and Western civilization have come about despite Christianity rather than because of it. 

Yet, nowadays, Catholics, Protestants and Jews resident in most of the West, together with various assorted secular heathens and infidels like myself, all live together in relative toleration. 

This holds out the prospect that, in the long-term, Muslims might learn to do likewise. 

However, it is unlikely to be a rapid transition, and nor is it necessarily an inevitable one. Therefore, we have every reason to be cautious about admitting more Muslims into our countries as migrants or asylum seekers. 

However, given that the holy books of both Christianity and Judaism contain passages that rival anything in the Quran or aḥādīth when it comes to draconian bellicosity, I contend that the reason for the current unassimilability of Muslim minorities in the West must be sought at least partly in factors external to the content of the Islamic scripture itself. 

One factor is perhaps that Muslims have come rather late, if at all, to Western modernity. 

Thus, whereas the ancestors of contemporary Ashkenazim and Sephardim settled in Europe centuries ago, and have therefore, like Christians themselves, been an integral (and, indeed, a disproportionately influential, and disproportionately secular and liberal) part of the secular, liberal West for at least as long as the West has had any claim to being secular and liberal, the presence of Muslim immigrants in Western polities is, to my knowledge, largely a recent phenomenon. 

Women as ‘Booty’ 

Spencer condemns “the treatment of women as war prizes, with no consideration of their will” as “from a twenty-first-century perspective… one of the most problematic aspects of Muhammad’s status as ‘an excellent model of conduct’” (p133-4). 

He likewise condemns the Quran for allowing Muslims to “have sex with slave girls (‘captives that your right hands possess’)” (p173). 

There are three problems with this argument.

First, the practice is by no means restricted to Islam. Indeed, as Spencer himself acknowledges: 

This phenomenon has manifested itself to varying degrees in all cultures and societies” (p134).[4]

Indeed, many evolutionary psychologists and sociobiologists would contend that the capture of fertile females for breeding purposes is the ultimate purpose of warfare and reason why warfare evolved in the first place. 

However, Spencer nevertheless maintains that: 

In the Islamic world [this practice] is particularly hard to eradicate because of the prophetic sanction it has received” (p134). 

Yet, despite his apparent background in Christian theology, Spencer seems blissfully unaware that the Christian/Hebrew Bible also sanctions the exact same practices. Indeed, the Christian/Hebrew Bible gives even more explicit sanction to the taking of women as booty during war than does Islamic scripture.  

Thus, whereas Islamic teaching only gives implied “prophetic sanction” to forced concubinage by describing the Prophet himself as participating in such practices, the Christian/Hebrew Bible not only sanctions such behaviour, but explicitly commands it. 

Take, for example, the following passage, taken again from the Old Testament: 

When the LORD thy God hath delivered [a city that has refused to surrender peacefully] into thine hands, thou shalt smite every male thereof with the edge of the sword: But the women, and the little ones, and the cattle, and all that is in the city, even all the spoil thereof, shalt thou take unto thyself; and thou shalt eat the spoil of thine enemies, which the LORD thy God hath given thee” (Deuteronomy 20: 13-14). 

This phraseology, taken from the King James Version, seems to be an only mildly euphemistic incitement to mass rape. Here, “the women and the little ones” along with “cattle” are explicitly equated with “the spoils”, and the Israelites are commanded to “take unto thyself; and… eat the spoil of thine enemies”. 

Some prudish Christian apologists might affect to be blissfully unaware of what this passage alludes to, but I suspect all but the most naïve and innocent (or perhaps simply uneducated) among them would be being disingenuous. 

Or take this verse: 

Now kill all the boys. And kill every woman who has slept with a man, but save for yourselves every girl who has never slept with a man” (Numbers 31: 17-18). 

Again, one does not have to be a cynic with a ‘dirty mind’ to guess for what purpose one is being commanded to “save for yourself” all these young virginal maidens, and I doubt it is purely because one wants help with the housework. 

After all, if it were for any purposes other than the obvious sexual ones, then why are only girls being taken as captives while the men and boys are being killed?[5]

Who Gets Killed? 

But let us look a little further at these decidedly ‘gendered’ Biblical commandments. 

If female infidels are commanded to be taken as booty and possibly used as concubines or sexual slaves, then male infidels defeated in war were typically killed outright. 

Therefore, far from evidencing the oppression of women under Islam as contended by Spencer, the practice of taking captured women as spoils is actually a prime example of female privilege

Indeed, this represents a classic case of what Adam Jones aptly terms Gendercide.[6]

Why, then, are we not talking about how both Christianity and Islam (and Judaism) discriminate against men

Thus, just as the biblical passages quoted above (Deuteronomy 20: 13-14Numbers 31: 17-18) order massacres of all adult males, but the sparing of women and girls, so Islamic scripture is similarly ambivalent regarding the treatment of enemy females. 

Spencer mentions an Islamic ḥādīth that seemingly excuses the killing of females, at least in some circumstances: 

The Prophet passed by me at a place called Al-Abwa’ or Waddan, and was asked whether it was permissible to attack A/- Mushrikun [unbelieving] warriors at night with the probability of exposing their women and children to danger. The Prophet replied, ‘They (i.e. women and children) are from them (i.e. Al-Mushrikun)” (quoted at: p97; Sahih al-Bukhârî: 3012). 

However, to my recollection, Spencer conveniently neglects to cite two other aḥādīth with a quite contrary message, namely Sahîh al-Bukhârî: 3015 and Sahîh Muslim: 1744

Here, the killing of females is specifically forbidden by Mohammed. The prophet is described in these aḥādīth as finding the dead body of a woman after a battle and reproving those responsible. 

In short, Islamic law seems rather contradictory on the question of whether women can ever be killed in war. 

However, perhaps the different passages can be reconciled if female casualties are to be regarded as, to use two anachronistic contemporary terms, not legitimate targets’, but nevertheless excusable incidental collateral damage

Again, this is reminiscent of the Old Testament, which contains similarly contradictory prescriptions regarding female captives. 

Thus, in the passage which I quoted at the beginning of this review, deliberate massacres of entire cities, women and children included, is explicitly commanded (Deuteronomy 20:16-17). 

However, elsewhere, for example in the passages quoted in the last section of this post (Deuteronomy 20: 13-14Numbers 31: 17-18), whereas Israelites are order to kill all adult males, they are advised to spare (or rather instead merely rape and enslave) certain classes of female captive. 

Actually, however, Deuteronomy is not inconsistent; it is simply racist – in addition to being sexist. 

In short, all non-Hebrews must be conquered, and all (non-surrendering) males of enemy groups must also be massacred. However, only among particularly objectionable racial and ethnic groups (“these people, which the LORD thy God doth give thee for an inheritance”: Deuteronomy 20:16-17) must the women and children also be massacred. 

In contrast, Mohammad’s justification for the killing of women and children (“they are of them”) actually seems eminently practical, especially in the context of modern warfare where, with the use of relatively indiscriminate weapons like missiles and bombs, let alone weapons of mass destruction such as nuclear weapons, civilian casualties are almost unavoidable. 

Yet, while nuclear escalation may be avoidable, to forsake the use of weapons like missiles and bombs altogether would be suicidal in any conflict with any enemy not willing to similarly handicap themselves. 

Moreover, feminists in particular ought presumably to welcome those Islamic aḥādīth (and biblical passages) which advocate the killing of women alongside their menfolk, since this is surely the logical conclusion (or perhaps the reductio ad absurdum) of what feminists have for so long so noisily and incessantly demanded – namely, the equal treatment of men and women alike. 

Who Fights? 

There is moreover another related form of sex discrimination implicit in so much Islamic teaching – namely, it is only males who are expected to sacrifice their lives in jihad or holy war

Spencer himself reports that, before a planned raid on Tabuk, a follower came to Mohammed asking to be excused. In response, “Muhammad granted him permission, but then received a revelation from Allah, counting people who made such requests among the Hypocrites” (p154: Qur’an 9:489). 

Spencer reports: 

Allah even rebuked his prophet for excusing Muslims from the Tabuk expedition (Qur’an 9:43). He told Muhammad that true Muslims did not hesitate to wage jihad, even to the point of risking their property and their very lives. The ones who refused to do this weren’t believers (Qur’an 9:4445)” (p157). 

However, it goes without saying that these injunctions applied only to men. 

I am reminded of the build-up to the US invasion of Afghanistan in 2001, when the British and American media sought to justify the invasion by telling us incessantly how terribly ‘oppressed’ women supposedly were in Afghanistan, because, apparently, they were forced to wear burqas and cover their faces. 

Meanwhile, however, all able-bodied men in Afghanistan were being forcibly drafted into the Taliban armed forces, including the elderly, some dragged from cars or their homes, and every household expected to provide at least one male to sacrifice in the coming war (Harding 2001). 

Yet, strangely, no one in the western media ever said anything about men being oppressed in Afghanistan. 

Likewise, one heard little about the almost endemic and institutionalized sexual abuse and sexual enslavement of young boys in Afghanistan, known as bacha bāzī or dancing boys

Instead, it was women, forced to wear burkas, who were the only ones deemed to have been ‘oppressed’ – though I suspect it is precisely the enforced veiling, seclusion and other protections accorded women in Islamic societies, together with the effect of a polygynous mating milieu in denying reproductive opportunities for low-status males, that leads so many Afghan men to turn instead to young boys (bacha bereesh, literally ‘boys without beards’) as an alternative sexual outlet.[7]

Indeed, far from opposing the practice, US troops serving in Afghanistan were specifically ordered not to interfere with the systematic sexual abuse of boys, on the grounds that “it is a part of their culture” (Goldstein 2015).[8]

Yet the wearing of burkas is also a part of Afghan culture – and indeed of Islamic culture in general. It is moreover surely a less objectionable part of that culture than the systematic and widespread sexual abuse of young boys

Indeed, just how trivial and comparatively trivial and unobjectionable is the requirement to cover one’s face has been revealed to most of Britain, America and the west during the recent corvid hysteria, when we were all legally obliged to wear face masks when in public places.

Many people, myself included, thought that this requirement unnecessary and an overreaction. Nevertheless, it was, at most, a minor inconvenience and hardly a major violation of human rights and civil liberties. Those who protested the masking laws as a horrendous and tyrannical infringement of basic civil liberties were rightly ridiculed for their overreaction. 

At any rate, even in Afghanistan, the requirement that women wear burkas to cover their faces when in public was paralleled by an analogous admonition that men also cover their faces, whether in public or not, by not shaving and instead growing a beard

Yet both forms of sex discrimination are wholly trivial when compared to both the obligation to sacrifice oneself in war, and the sexual enslavement of boys

In short, the idea that the right to wear high heels, short skirts, lipstick and sexually provocative clothing is a fundamental human right says more about the self-absorbed, overprivileged lifestyles of western women, feminists very much included, than is does about real oppression, which remains, in both Islam and the West, a largely male preserve

Inheritance and ‘Mahr’ 

So are women oppressed under Islam as Spencer contends? 

It is true that, under Islamic law, women are seen as possessions of their husbands, and commanded to be subservient and defer to them.

But, in return, men were expected to provide for their wives with food, clothing and housing. This is not a mere implicit assumption, but a specific religious obligation imposed on Muslim, known as nafaqah. There is no equivalent obligation imposed on wives. 

Thus, Spencer rebukes the Quran for insisting that a son’s inheritance be twice that accorded one’s daughter (p273). 

However, he neglects to mention two parallel forms of discrimination against males which also represent obvious rationales for the greater inheritance for males – namely the obligation that boys, if they wish to marry at all, must:

  1. Provide food, clothing and housing for his wife, and perhaps her retinue of servants as well (nafaqah); and
  2. Pay the Islamic bride price (mahr). 

The latter is, mahr, is not a mere nominal formality. On the contrary, it is often extortionate and, unlike other forms of bride-price in other cultures, is payable directly to the bride herself, not to her family. Men in Iran are often imprisoned for failing to pay this sum on demand (see Mehraspand 2014). 

Clearly it makes more sense to leave more money to your son than your daughter when your son is commanded by scripture to pay a bride-price should he wish to marry (mahr), and is then expected to provide for his wife during marriage (nafaqah), whereas your daughter is likely to receive such a payment on marriage and thereafter be supported, protected and provided for by her husband. 

This, then, is rather analogous to the familiar complaint that, in Islamic societies such as Afghanistan, girls are not permitted to go to school. But this merely reflects the fact that women are not expected to earn a living in a traditional Islamic society, but rather expect to be supported and provided for by their husbands (nafaqah), and hence have no need of education or vocational training. 

Far from evidencing the oppression of women, it is therefore an indirect reflection of female privilege.  

Proving Rape 

Indeed, even the infamous supposed requirement for four male witnesses in order to convict a man of rape is revealed as a myth. 

Actually, this applies to other sexual offences, such as adultery – but not to rape. 

Indeed, Spencer’s own account reveals that the requirement of four witnesses was actually introduced by Mohammed to protect women in general, and his own wife in particular, from allegations of adultery (p66-7; Quran 24:11-13). 

Moreover, this requirement of four male witnesses also made adultery a dangerous crime to accuse a woman of – since any man who made such an allegation without the requisite four male witnesses was himself punished by eighty lashes. 

In contrast, women could evade punishment for adultery by claiming to have been raped, positively incentivizing false allegations

Indeed, given that sexual relations usually occur in private, and adulterous sexual relations in some secrecy, the requirement of four male witnesses actually made allegations of adultery almost impossible to prove in practice, unless a devout Muslim wife were foolish enough to shoot a porno or attend an orgy. 

Who Then is Oppressed? 

Are women oppressed in Muslim societies? Despite what I have written, the answer remains very much a ‘yes’ – albeit with one important caveat, namely that men are oppressed in Muslim societies as well. 

Islam is oppressive of all humans, male and female alike. 

Indeed, oppression is virtually the defining principle of Islam, the very word ‘Islam famously translating as ‘submission’, which is defined by the Oxford English Dictionary as “The action of accepting or yielding to a superior force or to the will or authority of another person”. 

Again, however, much the same is true of Christianity and Judaism. In both religions, adherents are expected to worship, obey, prostrate themselves in the presence of and sing songs in praise of, and sometimes even offer sacrifices to, or sacrifice themselves for, an allegedly almighty God

This is, of course, directly analogous to how a subject under totalitarianism or despotism is expected to bow down before, obey and pay homage to an absolutist monarch or dictator. 

Heil Hitler and ‘Praise be the Lord God’ are, as I have written before, essentially analogous forms of salutation. 

So all Judeo-Christian religions are oppressive. However, when men and boys are expressly singled out for massacre in holy scripture, while women and girls are spared, and when men are expected to fight and die in holy wars, if not martyr themselves with suicide bombs, for the glory of Allah, while women happily sit at home, perhaps wearing a burka, then there is no doubt whatsoever which sex is getting the better deal.

Endnotes

[1] Interestingly, various different heretical Christian sects, including the Marcions, Gnostics and Cathars, have converged in rejecting the authority of the Old Testament altogether and regarded the God of the Old Testament as a malevolent deity, different and lesser than that featured in the New Testament. This view would seemingly reconcile the very different tone of the two collections of texts. However, it is a view held by few Christians today, and obviously introduces no few additional theological problems of its own.

[2] It ought to be noted that many modern religious Jews, and Jewish ‘apologists (in the religious sense), insist that the notion of the Jews as God’s Chosen People does not entail any connotations to racial supremacy, but rather actually involved the imposition of greater responsibilities and obligations on Jews, hence the familiar notion of the Jews as a light unto the nations. Judaism certainly does purport to impose greater obligations and responsibilities on Jews, and many contemporary religious Jews may indeed interpret the concept of ‘chosenness’ in this way. However, reading parts of both the Old Testament and the Talmud, it is clear that there was also an element of supremacism in the notion of being ‘chosen’. Indeed, even today, many Haredi Jews are quite overt in their Jewish supremacism (see for examples Israel Shahak’s co-authored Jewish Fundamentalism in Israel).

[3] Indeed, when confronted with such absurdities as feminism, critical race theory and transexual activism, one is well able to understand the hostility of many Muslims to contemporary western culture, and perhaps even capable of envisaging Islamic fundamentalism as a preferable alternative. Thus, today, the ostensibly secular pseudo-religious faith of political correctness arguably demands of its adherents beliefs quite as preposterous those those of any religious fundamentalist. 
However, it must be noted that Islamic fundamentalism is not necessarily incompatible with such preposterous ‘progressive’ notions as the right of transexuals to be considered as the being of the opposite ‘gender’ to their biological sex. On the contrary, in Iran, while homosexuals are famously persecuted, transexualism is strangely tolerated, even perversely promoted. Indeed, it is even claimed that gay males are forced to undergo surgery in order to escape persecution as homosexuals. This may be why Iran is, somewhat surprisingly, said to have the second highest rate of sex change operations relative to population size behind only Thailand.

[4] This pattern is cross-culturally recurrent. Thus, Jared Diamond writes:

The wars of the Greeks and Trojans, of Rome and Carthage, and of the Assyrians and Babylonians and Persians proceeded to a common end: the slaughter of the defeated irrespective of sex, or else the killing of the men and enslavement of the women” (The Rise and Fall of the Third Chimpanzee: p265).

For example, Thucydides in the Melian Dialogue reports that, on conquering Melos, the Athenians put to death all the grown men whom they took, and sold the women and children for slaves. Similarly, in his recent comparative biography of Alexander the Great and his father, Philip II of Macedon, author Ian Worthington reports that on capturing the Greek city of Sestus:

“[His troops] killed all of its male citizens and sold all of its women and children as slaves – one of the more gruesome punishments that civilians suffered in warfare” (By the Spear: p57). 

[5] If, for example, the captives were to be enslaved and used for non-sexual purposes, then presumably it would be the male captives who were of greater value to the conquerors, since men, being generally bigger and stronger than women, are superior at most forms of manual labour. During the period of the transatlantic slave trade, for example, male slaves were preferred and commanded a higher price, whereas, in the Islamic worldfemale slaves tended be preferred and to command a higher price because of the greater acceptance of concubinage in the Islamic world as compared to puritanical America. Thus, although the Old Testament of the Bible certainly approves the sexual exploitation of female slaves, puritanical eighteenth and nineteenth century North American culture certainly did not. Nevertheless, it certainly occurred, as is apparent from the genetic composition of contemporary African-Americans. Indeed, according to Pierre van den Berghe in The Ethnic Phenomenon: which I have reviewed here): 

Concubinage with slaves was somewhat more clandestine and hypocritical in the English and Dutch colonies than in the Spanish, Portuguese and French colonies where it was brazen, but there is no evidence that the actual incidence of interbreeding was any higher in the Catholic countries” (The Ethnic Phenomenon: p132). 

Van den Berghe does not directly compare the prevalence of “concubinage with slaves” in the Muslim world with that in Christian colonies, either Catholic and Latin or puritanical North America.

[6] Edward O Wilson instead terms this recurrent pattern of conquerors massacring conquered males while mating with conquered females ‘genosorption’. The phenomenon is so widespread that it is even apparent in the DNA of contemporary populations. Thus, geneticist James Watson reports that, whereas 94% of the Y-chromosomes of contemporary Colombians are European, mitochondrial DNA shows a “range of Amerindian MtDNA types”. Thus, he concludes:

The virtual absence of Amerindian Y chromosome types, reveals the tragic story of colonial genocide: indigenous men were eliminated while local women were sexually ‘assimilated’ by the conquistadors” (DNA: The Secret of Life: p257).

[7] Interestingly, I have subsequently discovered that Edward Dutton makes the same connection in his provocatively titled book, Why Islam Makes You Stupid … But Also Means You’ll Conquer the World. Here, like myself, Dutton argues that the widespread sexual abuse of boys Afghanistan and other Islamic countries results from the combination of polygyny and female seclusion, which leaves a glut of sexually-frustrated, horny incel-bachelors in need of some alternative form of sexual outlet. Thus, Dutton cites evidence that, despite the theoretical prohibition on all homosexuality under Islam:

Pederasty [i.e. sexual relations betweeen an adult man and an adolescent boy] is effectively acceptable in many Isamic countries, though homosexuality between two grown men is strongly taboo and severely punished… [and] pederasty is far more common in Islamic societies where women are heavily secluded than it is in those where they are less secluded” (Why Islam Makes You Stupid … But Also Means You’ll Conquer the World: p121).

Similarly, Dutton suggests that the similar widespread practice of, and toleration for, pederasty in ancient Greece also resulted from the supposed seclusion of women in some Greek city states. By analogy, he observes that otherwise heterosexual males in other environments where females are either absent or unavailable sexually (e.g. prisons and boarding schools) also often resort to homosexuality (i.e. so-called ‘situational homosexuality’).

[8] In fact, rather to their credit, the Taliban had sought to eliminate the practice of bacha bāzī, seeing it as contrary to the tenets of Islam. Therefore, in seeking to overthrow the Taliban regime, and ordering their troops not to interfere with such practices, the US seem to have been promoting the practice, which was indeed said to have reemerged during the American occupation (Abdul-Ahad 2009).

References 

Abdul-Ahad (2009) The dancing boys of Afghanistan, Guardian 12 September
Goldstein (2015) U.S. Soldiers Told to Ignore Sexual Abuse of Boys by Afghan Allies, New York Times, September 20. 
Harding L (2001) Taliban forcing thousands into armyGuardian, 4 October.
Mehraspand A (2014) Indentured servitude for men in Iran: The myth of patriarchal oppressive divorce, A Voice for Men August 13.