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Victimhood Quotes

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Victimhood Quotes

“...(S)uffering is universal. But victimhood is optional. There is a difference between victimization and victimhood. We are all likely to victimized in some way in the course of our lives. At some point we will suffer some kind of affliction or calamity or abuse, caused by circumstances or people or institutions over which we have little or no control. This is life. And this is victimization. It comes from outside. It's the neighborhood bully, the boss who rages, the spouse who hits, the lover who cheats, the discriminatory law, the accident that lands you in the hospital. In contrast, victimhood comes from the inside. No one can make you a victim but you. We become victims not because of what happens to us but when we choose to hold on to our victimization. We develop a victim's mind -- a way of thinking and being that is rigid, blaming, pessimistic, stuck in the past, unforgiving, punitive, and without healthy limits or boundaries. We become our own jailors when we choose the confines of the victim's mind.”

“It is, however, not only undignified to idealize political victims; it is also very dangerous. One of our political actualities is that the victims of political torture and injustice are often no better than their tormentors. They are only waiting to change places with the latter. Of course, if one puts cruelty first this makes no difference. It does not matter whether the victim of torture is a decent man or a villain. No one deserves to be subjected to the appalling instruments of cruelty.”

“In the politics of eternity, the seduction by a mythicized past prevents us from thinking about possible futures. The habit of dwelling on victimhood dulls the impulse of self-correction. Since the nation is defined by its inherent virtue rather than by its future potential, politics becomes a discussion of good and evil rather than a discussion of possible solutions to real problems. Since the crisis is permanent, the sense of emergency is always present; planning for the future seems impossible or even disloyal. How can we even think of reform when the enemy is always at the gate?”

“Being a rape victim just sucked, for a while. Sometimes, though, without meaning to be, I was proud: I have suffered, and that entitled me to something, but I didn’t know what. Everyone seemed to be reaching deep into the crevices of their souls to find oozing gobs of pain, and if that pain was parented by some distant generation that spent brutal winters chasing diminishing herds after its own numbers had dwindled from the settler’s diseases and brute force, it seems ever more potent, wrapped around our DNA double-helixes. A pain so old begins to feel like predestination, locking every generation into more, whether that’s the truth or something I tell myself because I like the pain. Even more, I savor the twisted prestige of inheriting old hurts most people only read about in history books.”

“One tweet includes a photo of her at fourteen, skinny and smiling through braces in her field hockey uniform, the text screaming, THIS IS HOW OLD TAYLOR BIRCH WAS WHEN JACOB STRANE ASSAULTED HER. I try to imagine the same line paired with the Polaroids Strane took of me at fifteen, my heavy-lidded eyes and swollen lips, or with the photos I took of myself at seventeen, standing before a backdrop of birch trees, lifting my skirt as I stared at the camera, looking like a Lolita and knowing exactly what I wanted, what I was. I wonder how much victimhood they’d be willing to grant a girl like me.”

“In academic circles influences by Said, any reference to acts of 'terrorism' was soon regarded as off-limits, a reflection of Zionist efforts to discredit the legitimate aspirations of a subject population by casting aspersions on their so-called freedom fighters. In this way, 'blaming the victim' was deployed as an ideological weapon that might constrain debate.”

“Competitive victimhood can both encourage and limit the spread of victimhood culture. It may lead the clash between dignity and victimhood to transform into a clash between competing victimization narratives, or it may cause the victimhood revolution to devour its own, eventually burning itself out.”

“Victims”, by definition, are those that have just experienced a trauma of some sort. They are going through an entire array of emotions and circumstances that are happening to them internally and/or externally. They are trying to wrap their mind around what just happened to them. They are trying to regain some sort of balance in their mind. They feel violated, cheated, confused, scared, insecure, ashamed, guilty, impotent and at a loss for words/actions/thoughts. Many times, they even feel numb and in shock. Their mind is in a state of crisis and chaos. They are in the “victim stage”. They are truly a “victim” by definition.”

“Feminists believe that women should be protected from certain aspects of public life, including speech..... Feminists do not want to engage in aspects of life they disagree with. Instead, they want to silence what they don’t like through censorship and criminalisation. Feminists believe that women need protection from words. Finally, contemporary feminists do not believe that women are independent, free-thinking individuals. Feminists promote a cliquey, sisterhood mentality, but not through a collective and positive sharing of ideas. They’re the kind of group you’d encounter at school who would shun you if you weren’t wearing the right kind of hairband. Today’s feminism is opposed to criticism and nuance, refusing to allow women to form their own opinions or challenge preconceived ideas.”

“Claiming to be a victim gives people perverse authority. Subjective experience becomes key: 'I am a sexual abuse victim. I am allowed to speak on this. You are not because you have never experienced what it is like to be...'. Victim status can buy special privileges and gives the green light to brand opposing views or even mild criticisms as tantamount to hate speech. So councils, who have become chief cheerleaders for policing subjective complaints, define hate speech as including 'any behavior, verbal abuse or insults, offensive leaflets, posters, gestures as perceived by the victim or any other person as being motivated by hostility, prejudice or hatred'. This effectively incites 'victims' to shout offense and expect a clamp-down. Equally chilling, if a victim aggressively accuses you of offense, it is dangerous to argue back, or even to request that they should stop being so hostile, should you be accused of 'tone policing', a new rule that dictates: '[Y]ou can never question the efficacy of anger ... when voiced by a person from a marginalized background'. No wonder people are queueing up to self-identify into any number of victim camps: you can get your voice heard loudly, close down debate and threaten critics.”

“As a child, the best way to survive was to be still, to submit—to do nothing that might incur further harm. That belief had grown with me through my teens, my twenties, my thirties, an unacknowledged mentor directing my every path, reinforcing a ubiquitous sense of powerlessness and victimhood. I had believed that I was bad, and unloveable, and cowardly, and weak—beliefs that had been unconscious, and had always gone unchallenged. I believed them because they were true, and they were true because I believed them.”

“People are like that .... They need to make their own worst experiences universal. It gives them a kind of support.’ And who can blame them? It is just infuriating to argue with someone like that; because of an experience that has denied them their humanity, they go around denying another kind of humanity in others, which is the truth of human variety -- it stands alongside our sameness.”

“Women’s liberation fought for the right of women to leave the home and become involved in the public sphere; feminists now want to convert this realm into a series of safe spaces and censored zones. If you don’t like what someone says to you on the street, say something back, put your headphones on, or just laugh – it’s really not that bad.”

“Being a rape victim just sucked, for a while. Sometimes, though, without meaning to be, I was proud: I have suffered, and that entitled me to something, but I didn’t know what. Everyone seemed to be reaching deep into the crevices of their souls to find oozing gobs of pain, and if that pain was parented by some distant generation that spent brutal winters chasing diminishing herds after its own numbers had dwindled from the settler’s diseases and brute force, it seems ever more potent, wrapped around our DNA double-helixes. A pain so old begins to feel like predestination, locking every generation into more, whether that’s the truth or something I tell myself because I like the pain Even more, I savor the twisted prestige of inheriting old hurts most people only read about in history books. ~ 93-94”

“The truth is every single one of us possesses lights and shadows. And everything serves us on some level. Other people have their freedom to choose how they think, feel, believe and act. We need not be offended by anything anyone else says or does. By law, some actions will bring natural consequences that are less-than-pleasant. These natural laws govern reality ... whether we understand, know about, or believe in them or not. The core truth is that freedom comes when we stop worrying about what other people think, feel, or believe; and concern ourselves with our own integrity, our own personal responsibility and our own alignment with the natural laws that govern freedom. As we move out of blame, shame and victimhood, we come to a place of true personal empowerment and freedom. We come to understand that we cannot personally be free until we respect the freedom of every other person on this planet. We cannot fully express our highest and best selves until we respect other people's law-abiding-right to express themselves.”

“I wear makeup and I don dramatic attire because I like control. I’m not interested in controlling others but I’m invested in strict self-governance. This is why I don’t do many face-to-face interviews. I don’t like being caught off-guard. It all goes back to that attempt to create order amidst disorder. One of the most frightening things about losing your mind is that you feel like your body, your brain, every part of your essence is being invaded. There is such a palpable helplessness to that narrative and I hate the sense of victimhood that it implies. Certainly, this is how I felt during my moments of psychological disquiet. I felt like my personhood was under attack. Performativity is important to me because I’m the teller of my own stories. I have been performing these multiple roles for so long that they have bled into my identity. I have become the man that I always wanted to be.”

“Blame is a Defense Against Powerlessness Betrayal trauma changes you. You have endured a life-altering shock, and are likely living with PTSD symptoms— hypervigilance, flashbacks and bewilderment—with broken trust, with the inability to cope with many situations, and with the complete shut down of parts of your mind, including your ability to focus and regulate your emotions. Nevertheless, if you are unable to recognize the higher purpose in your pain, to forgive and forget and move on, you clearly have chosen to be addicted to your pain and must enjoy playing the victim. And the worst is, we are only too ready to agree with this assessment! Trauma victims commonly blame themselves. Blaming oneself for the shame of being a victim is recognized by trauma specialists as a defense against the extreme powerlessness we feel in the wake of a traumatic event. Self-blame continues the illusion of control shock destroys, but prevents us from the necessary working through of the traumatic feelings and memories to heal and recover.”

“Earnest feminism leads you to treat men unjustly — to reflexively blame them both collectively and individually for the sheer imperfection of life. Earnest feminism leads you to treat non-feminists unjustly — to respond to reasonable objections with condescension and thinly-veiled threats. Earnest feminism turns you against your family – to see the father and brothers who have always loved and cared for you as part of “the enemy.” And earnest feminism leads you to treat yourself poorly — to see yourself as a victim, whose only reliable allies are other earnest feminists.”

“He has a way of drawing His loves back to Himself. A psyche separated from the peace (and the freedom) of Christ is liable to entangle itself in all sorts of folly and vanity, or confused witchcraft. On the one side it will preach, 'Empowerment!' But on the other it will scream, 'Oppression!' Yes, you now have the power to be oppressed: because as long as you look to be a victim, you will find yourself to be a victim.”

“The biggest appeasers are often the most foreign to those they appease because there is a sort of fear and reverence for the unknown. A brother doesn't hesitate to roast a brother when he needs to be roasted; a friend isn't afraid to criticize a friend when it's meant to be constructive. On the contrary, a society full of people so easily offended by one another is a society intimidated, fearful, and divided, and the end result is the masses trampling on trust and on the concept of telling the truth. It is at the heart of it all, at the root, where many are called 'victims' not so much because of convictions, but because of a lack of connection; where everything's an offense not so much because of conscience, but because between them there is this vast distance; where pain stood not so much because they could bear only the good, but because they lacked brotherhood. For perfect love casts out fear.”

“I've heard a hundred different variations of instances of unadulterated female victimhood, yet the silence of the feminists is deafening. Where two pieties--feminism and multi-culturalism--come into conflict, the only way of preserving both is an indecent silence.”

“A form of political behavior marked by obsessive preoccupation with community decline, humiliation or victimhood and by compensatory cults of unity, energy and purity, in which a mass-based party of committed nationalist militants, working in uneasy but effective collaboration with traditional elites, abandons democratic liberties and pursues with redemptive violence and without ethical or legal restraints goals of internal cleansing and external expansion.”