Jordan Peterson: Gender Pronouns and Free Speech War

Peterson goes scorched Earth on wokism in Canada, and on Trudeau who he calls, "AT LEAST a narcissist."


When you watch this interview, you really get the sense that Peterson has spent some time integrating ponerology into his personal framework.

To put it into context, you have to think back to the Peterson of a few years ago, who had spent his life and career trying to understand how the Cold War could have happened, with its ideological dynamic of capitalism vs. communism, and how we can explain totalitarian states.

Until his exposure to ponerology, his explanation was the moral failings of ordinary people. His two university courses, 'Maps of Meaning' and 'Personality and its Transformations', as well as the first five or so years of lectures to the public, were founded on individual responsibility, ethics and morality, and personal transformation, with a heavy emphasis on the idea that pathological ideologies fill the hole in people where religion should have been. It's the combination of these things, of societies and culture becoming stale and outdated, finding in them the archetype of the old man and/or dead father, indicating the need for the individual to strengthen themselves sufficiently to play the role of the hero to rescue said father from the belly of the whale or from the underworld, that Peterson based his whole intellectual system on.

Now, he has the key - pathological deviants - and he's not talking about the issue being solely one of personal responsibility any more. Granted, the interview is specifically about Canada and Trudeau, and of course the majority of what he has prescribed for individuals is valid, but still, you have to remember how he explained pathocracies before, as being a kind of dance that happens between a population and megalomanic - a feedback loop where the leader feeds the crowds with what he thinks they want to hear, who then give him support in return, who then takes them down the road of totalitarianism due to everyone's dark side becoming the activated and prevalent force because evil is in everyone, and if not acknowledged and integrated into the personality properly, we'll all act like psychopaths.

Now, he's basically saying, psychopaths spellbind O.P.s and together they lead everyone else off the cliff.
 
This forum is always on top of major issues, and I enjoy reading these long focused threads on every important topic. I feel like the forum is missing a direct focus on the "Born in the wrong body" cult that is taking over childhood education everywhere, far beyond JBP. I know most of this stuff is put in the JBP "Pronoun Wars" or just scattered about in the sessions or other threads. There are plenty of brief disscussion about transhumanism and transgenderism scattered about, but not in one long thread (as is the tradition here). But this "born in the wrong body" cult attacking childhood is really taking on a head of steam and might be the actual focus of the cultural war at the school level. It's about the only thing I can't come to this forum for (in one place): the war for the schools and the indoctrination of "born in the wrong body" cult.
 
Jordan recently posted his mug shot on Instagram. It was an f u to the psychology association in Canada for causing him such a ludicrous and daunting task of proving himself to that corrupt system. I hate to see him go through this, it's like watching a circus on steroids.
 
Jordan recently posted his mug shot on Instagram.

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Hmm - well, I think Trump's expression beats his presuming this is supposed to be a look of defiance. I'm surprised he didn't wear his multi-color logo suit as worn in the previously posted JP vid:

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See @19:44 for the logo explanation:

 
This happened in Canada today:

Cross-country rallies against 'gender ideology' in schools meet with counter-protests​

Protesters accused schools of exposing young students to "gender ideology," and said parents have the right to know whether their children are questioning their gender identity. Counter-demonstrators, meanwhile, accused protesters of importing United States culture wars into the country and trying to deny students important lessons about inclusion and respect for gender-diverse people.
 
Cancel culture is already taking on disproportionate dimensions in Mexico. The Secretary General of the Law School of the UNAM (National Autonomous University of Mexico, the largest in Latin America), has been dismissed from his functions due to vulgar comment referring to a professor who was not present, the comment was: "pinche vieja culera" (f*cking old bi*tch) they forgot to turn off the microphone. Commenters on Raul Contreras X post also call for punishment of the people who laughed at these comments.

The Director of the Law School of the UNAM is wrong. He yields to the pressures of gender ideology to fire a professor who exercised his freedom of expression, vulgar or not, he should be respected. Feminism woke is authoritarian and censorious.
 
:scared:

🚨BREAKING: The American Anthropological Association the Canadian Anthropology Society have cancelled the panel "Let’s Talk About Sex, Baby: Why biological sex remains a necessary analytic category in anthropology" scheduled to take place at their annual conference.

The reasons given for the cancellation was that the panel conflicted with their values, compromised "the safety and dignity of our members," and diminished the program's "scientific integrity."

They claimed the ideas the panel was planning to advance (i.e., sex is a real and scientifically important biological variable) would "cause harm to members represented by the Trans and LGBTQI of the anthropological community as well as the community at large."

The AAA and CASCA have vowed to "undertake a major review of the processes associated with vetting sessions at our annual meetings" to ensure that such discussion panels about the reality and importance of sex will not be approved in the future.
The panelists responded to the sudden cancellation of the scheduled panel discussion, expressing their disappointment that the AAA and CASCA "have chosen to forbid scholarly dialogue" on this topic.

They also firmly rejected the "false accusation" that "to support the continued use of biological sex categories (e.g., male and female; man and woman) is to imperil the safety of the LGBTQI community."

The panelists say the suggestion that the panel would compromise “…the scientific integrity of the programme” is "particularly egregious," noting that, on the contrary, "the decision to anathematize our panel looks very much like an anti-science response to a politicized lobbying campaign."

Finally, the panelists claimed that the AAA's and CASCA's attempt to chill future debate on this topic represents a "declaration of war on dissent and on scholarly controversy" and a "profound betrayal of their stated commitment to "advancing human understanding and applying this understanding to the world's most pressing problems."

Discussing sex is no longer allowed at Anthropology conferences
September 25, 2023, my fellow panelists and I received a letter from the American Anthropological Association (AAA) and the Canadian Anthropology Society (CASCA) informing us that our conference panel, “Let’s Talk About Sex, Baby: Why biological sex remains a necessary analytic category in anthropology”, which had been accepted, is being removed from the program due to the “harm” it will cause the “Trans and LGBTQI community”. We’ve responded to their accusation. Above is our response, the AAA/CASCA letter, and our panel submission. Feel free to quote any of these materials in whole or in part.
 

I think what this was, was one or several lectures that were submitted for presentation at the Nov. 15-19, AAA/CASCA annual meeting of 5,000+ anthropologists from Canada and the USA (although it looks like, maybe, anyone could attend? I'm not sure.) and got rejected because it/they appear to conflict with the theme of this year's meeting, which is Transitions. Here's the summery: (annualmeeting.americananthro.org)

Transitions may be the most constant feature of everyday life. With endless uncertainties that are exacerbated by political turmoil, pandemic unpredictability, and climate crisis, our quotidian experiences are steeped in mutability. Transitions present us with both challenges and opportunities, not only in our everyday lives but also in our work as anthropologists. We hope that transitions may be something that we can approach with a sense of experimentation, imagination, and play, rather than a growing state of exhaustion and dread. As we navigate these transitions, we continue to think about how anthropology can rise to face our current condition, or ways it may fall short.

Within the word transition, emphasizing the prefix trans opens up avenues of thought that celebrate the in-betweenness of our state of being. Rather than focusing on the pressures to move on to the next thing (to be post-COVID, post-racial, post-colonial, as it may), tarrying in transition helps us to appreciate the difficult path toward restoring proper relationships. Many of us long for Indigenous self-determination, and authentic practices of inclusion and justice across lines of race, class, gender, sexuality and ability. Attaining these forms of life ultimately depends on careful attention to the transitions involved as we bridge past and future. Transitions may be understood as forms of liminality: highly structured, ritualized, and signaled. They may also represent the unknown– a move from stable ground to less certain topographies, new vernaculars, and unfamiliar grammars.

As we gather for AAA/CASCA 2023, we invite our colleagues and collaborators to think with us about transitions and in-betweenness, and to explore our anthropological curiosity in relation to many other iterations of ‘trans-ness.’ This includes but is not limited to transnationalism, trans identities, transitivity, transdisciplinarity, translanguaging, transparency, transhumanism, transluminescence, translation, transliteration, transcendence, transfusion, and transmutation. By dwelling in the process of transition, understanding it as a project of connection and mobility, our Toronto meeting will bring us together to linger in the contingencies of transition, and to understand transition as a professional, scholarly, and everyday condition which we must embrace.

The opening keynote speaker is Kisha Supernant, and this is a summery of what her speech will be about:

Truth before Transition: Reimagining Anthropology as Restorative Justice​

Wednesday, November 15th | Livestreamed from Toronto

Anthropology is a discipline in transition. We must face the difficult truths of our discipline’s complicity in settler colonial violence and saviorism, and how they have shaped our theories and methods. In this keynote, I discuss how I turn toward truth-telling as an Indigenous archaeologist, both in terms of critiquing the discipline and using the tools of archaeology to support Indigenous communities locate potential graves of their loved ones who died at Indian Residential Schools. I explore how truth-telling opens space for a more restorative and just practice of anthropology, one that emerges from a commitment to recognize harm, support resurgence, and repair relations with peoples who have long been the subjects of anthropological study. I argue that this is a necessary transition for anthropology to have a future that is ethical, relevant, and restorative.
 
2SLGBTQI+ It is the acronym used by the Government of Canada to refer to the Canadian community. 2S: at the front, recognizes Two-Spirit people as the first 2SLGBTQI+ communities; L: Lesbian; G: Gay; B: Bisexual; T: Transgender; Q: Queer; I: Intersex, considers sex characteristics beyond sexual orientation, gender identity and gender expression; +: is inclusive of people who identify as part of sexual and gender diverse communities, who use additional terminologies.

2 spirited people, you've got to be kidding me, how can someone have two spirits if they don't even believe in the existence of one spirit... seriously.

I moved my response to this thread since it is more in line with gender pronouns then Russia/Ukraine. Hope that's ok.

I actually had to look up 'Two-spirit' because I had no idea what that was. I have a better idea now, but it still doesn't make sense. In a way, it starts to sound like Dissociative Identity Disorder (formerly Split Personality Disorder).

Two-spirit (originally termed Two Spirit and also known as two spirit or occasionally twospirited) is a modern, pan-Indian umbrella term used by some Indigenous North Americans to describe Native people in their communities who fulfill a traditional third-gender (or other gender-variant) ceremonial and social role in their cultures.[1][2][3]

Coined in 1990 as a primarily ceremonial term, requiring community recognition, in recent years more individuals have taken to self-identifying as two-spirit. Two-spirit, as a term and concept, is neither used nor accepted universally in Native American cultures. Indigenous cultures that have traditional roles for gender-nonconforming people have names in their own, Indigenous languages for these people and the roles they fill in their communities.

The initial intent in coining the term was to differentiate Indigenous concepts of gender and sexuality from those of non-Native lesbians and gays,[4] and to replace the offensive, anthropological terms that were still in wide use.[5] While "two-spirit" has been controversial since its adoption,[6] the term has experienced more academic and social acceptance than the derogatory anthropological term it replaced.[5][7][8]

Early adopters say two-spirit identity "does not make sense" unless it is contextualized within a Native American or First Nations framework and traditional cultural understanding.[3][2][9] It is frequently co-opted by non-Natives.[10]

The gender nonconforming or third-gender, ceremonial roles traditionally embodied by some Native American and Indigenous peoples in Canada that may be encompassed by modern two-spirit people vary widely, even among the Native individuals or cultures that use the term. Not all of these cultures have historically had roles for gender-variant people, and among those that do, no one Indigenous culture's gender or sexuality categories apply to all Native people.[11][12]

This idea of a 'third gender' is still very confusing to me. So, if you are in a male body, that's one gender. But if you feel like a woman, that's a second gender. And because you are then neither male nor female, you 'adopt' a third gender and identify as that choice whatever that choice is? So, you've split your 'identity' into three (or more?) parts? It sounds like Tom Riddle and his Horcruxes.
 
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