Vigilante Rape As Social Justice

A group of self-proclaimed feminist scholars have published a collection of essays exploring themes of violence and retribution in Stieg Larsson’s millennium trilogy (The Girl with the Dragon Tattoo, The Girl Who Played with Fire, and The Girl Who Kicked the Hornet’s Nest). The essays, edited by UNCW Professor Donna King and Professor Carrie Smith, appear under the title Men Who Hate Women: And Women Who Kick Their Asses. A more accurate title might have been Feminists Who Promote Vigilante Anal Rape: And Leftist Universities that Promote Them.

It is difficult to imagine a more unusual subject for a set of scholarly essays. Those familiar with the plot of the Larsson Trilogy know that it centers on Lisbeth Salander, a feminist heroine who is sexually harassed by Bjurman, a lawyer and social worker. Early in the first movie, he makes her perform oral sex on him in exchange for a welfare check, which she needs desperately. Later, she hatches a plan for revenge against Bjurman. Things go downhill rapidly.

In the original revenge plot, Salander burglarizes Bjurman’s home in order to plant a hidden camera. She returns to perform oral sex on him again in exchange for another welfare check – only this time on hidden camera. This is done for the purpose of blackmailing him. But, predictably, the plan backfires. In fact, Bjurman binds and brutally rapes her in front of the hidden security camera. It is among the most graphic scenes of violence in the trilogy. But it isn’t the only one.

Later, Salander goes back to his home – again seeking extralegal revenge. This time, she handcuffs Bjurman. While he is handcuffed, she brutally sodomizes him with inanimate objects. Next, she tattoos “I am a sadistic pig and rapist” on his chest. Before leaving, she blackmails him with threats of putting the video of his rape of her online.

Before proceeding further, does anyone think we need an entire book exploring the question of whether such sadistic violence is empowering for women? Apparently, Vanderbilt University Press thought so. And editors Donna King and Carrie Smith seem to have been unable (or unwilling) to find a single scholar to condemn this brutal vigilantism as being immoral – or at least potentially bad for women.

In fairness, some of the feminist contributors to Men Who Hate Women seem ambivalent toward the movie’s vigilantism. But Professor Kristine De Welde endorses it wholeheartedly. That is to say, she deems the violence both legally and morally permissible. De Welde’s essay, “Kick ass feminism” actually reads more like the script of a reality TV show than a work of scholarship. For example, when De Welde discusses the reaction of one of Salander’s assault victims she notes that he “nearly shits himself.” When I found out De Welde had tenure, I had a similar reaction.

It is important to note that De Welde characterizes what happened to Bjurman as a rape. Jurisdictions are split on this matter. Some refer to forcible sodomy and/or sexual assault with inanimate objects as “felony sexual assault” and handle their prosecution under separate statutes. It is irrelevant here in North Carolina where the aggravating factors and punishment schemes are identical for both offenses. Nonetheless, as soon as De Welde admits it was a rape, she claims it was also an “act of self-defense.”

In her essay, De Welde also discusses another vigilante scene wherein Salander tried to kill her dad with an axe – first with a blow to the leg, then with a blow to the head. He survived the attack. That’s too bad, according to De Welde. She says it was merely self-defense. (By the way, her dad did not rape her. She just tried to kill him because he was abusive toward her mother when Lisbeth was a child.).

It is important to understand that De Welde is not saying that these acts ought to be self-defense. She’s saying they are self-defense. That is simply wrong for three reasons:

1. In order to have a valid claim of self-defense, she must experience reasonable fear at the time she engages in the act for which she is claiming self-defense. Lisbeth isn’t in fear when she rapes, tortures, and brands Bjurman. She is experiencing orgiastic ecstasy.

2. In addition to proving that she is experiencing fear, she must show that the outcome feared is imminent. As stated above, she fears nothing – certainly not the rape that already occurred.

3. Those claiming self-defense must show that the act of defense was proportionate to the attack. Although she rapes Bjurman in response to her rape of him, it is irrelevant. She’s already lost her claim of self-defense for the above stated reasons.

Turning to the attack on her father, which De Welde also calls self-defense, amplifies the incompetence of De Welde’s legal analysis. Salander tried to murder him in response to anger at generalized abuse toward another individual. It is simply bizarre that De Welde would attempt to stretch the law to excuse such a disproportionate and belated response.

De Welde finishes her essay attempting to sanitize her position on gender-based vigilantism: “I argue here that feminism can benefit from more fully incorporating women’s physical aggression as a way of challenging men’s domination and women can benefit from seeing physical resistance as a possibility.”

Actually, De Welde doesn’t argue that position. In fact, she doesn’t argue any position. She asserts a position. The difference between an assertion and an argument is evidence. And that is what she is lacking. Although she is a tenured sociology professor, she provides no social data in her essay. Vigilantism does not work in fiction. And there is no evidence that it works in reality.

Donna King and Carrie Smith should be ashamed of themselves for presenting De Welde’s sickening anti-male screed as an example of “feminist scholarship.” In the process, they lend endorsement to anal rape as a form of social justice. They also brand themselves as sadistic pigs in the process.

5 thoughts on “Vigilante Rape As Social Justice”

  1. Foregoing the dubious assertion that the author is making a ‘legal argument’ evidence is not the difference between argument and assertion. An assertion is a statement of belief, that with the addition of reasons, valid or not, becomes an argument, even in a legal context. However considering you first peeked my interest in your “get out of the country speech” because you confused illegal with unconstitutional (there was in fact developing legislation to make your campuses speech code illegal) this is not surprising.

    1. An assertion is not a statement of belief. An assertion, as Mike correctly said, is a conclusion put forth without evidence. I believe that God exists. But for the purpose of this analogy, let’s assume the proposition “God exists” is true.

      This is an assertion:

      God exists.

      This is an argument:

      If God did not exist, objective morals and values would not exist. But objective morals and values do exist. So it follows that God exists.

      God exists is a belief, but it’s also a statement of fact that can be verified based on the argument that is presented. In fact, facts are also beliefs. “The earth revolves around the sun” is a belief. As philosophers defined knowledge as “justified true belief,” if something *isn’t* a belief, it doesn’t count as knowledge.

  2. Professor Adams, I am glad that you continue to challenge the feminist epidemic that infests the UNC System. I hope that you are inspiring students in your classes to follow in your footsteps. I doubt that this was the vision that the renowned Dr. William Friday had for UNC.

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