There have been precious few stories which can serve as the archetype of injustice wrought by a rush to judgment. "The Oxbow Incident," is one, and possibly "The Crucible."
In the Oxbow incident, three men are hanged by a enraged vigilante posse which has ridden out to seek retribution for the murder of a fellow rancher who has been murdered by cattle rustlers, and despite warnings that the three men should be tried in a court of law by the rules of evidence, the posse seeks immediate satisfaction and does not want to countenance the possibility that legal shenanigans might let them off the hook.
Spoiler: In the end, it turns out no crime had ever been committed, and the three men were hanged before the arrival of the man who had supposedly been murdered arrives with the sheriff.
In "The Crucible," written during the Red Scare when accusations of conspiracy by evil forces which were running amuck in America, false accusations of witchcraft are leveled and acted upon. It is another case of a crime which has been imagined, not committed.
I have always found it curious that the King James version of the Bible which we typically accept as the operating system, the Ninth commandment against "bearing false witness," is not "Thou shalt not lie," or "Thou shall in every case tell the truth," but it is couched in terms of what can only be seen as testimony in a setting something like a court, where witnesses are called to testify.
In fact, Professor Google notes that ancient biblical law required multiple witnesses to convict, and punished those who might be called "malicious witnesses" with the same penalty the accused would have faced, as a testimony to the damage false testimony might do a community.
The commandment, which has been applied to gossip, slander, simple dishonesty, has been expanded beyond the danger of harm to an individual's reputation to a general enjoinder to speak the truth in all circumstances.
Then there is the difference between accusation and conviction: My objection to the #METOO "movement" was that we were all asked to accept that any woman ("believe the woman") accusing any man of sexual abuse or unwanted sexual advances is to be believed because we can all understand how difficult coming forward is and how the process of retelling and reliving the story is traumatic to the woman who was raped or abused.
No, no a thousand times no!
The whole idea of our system is the presumption of innocence and the requirement that an accusation be considered dispassionately, deliberately, slowly and thoughtfully, rather than in heated rage.
So, what is "rape?"
To my understanding, it is generally applied to the act of a man directed against a woman.
(There are now arguments that unwanted sexual advances by a woman could be rape, e.g. a woman who engages in fellatio against a man's wishes, but the mechanics of sexual intercourse dictate that, in general, we are talking about a man thrusting his member where it is not invited. So men raping men in prison is also a possibility.)
But in the case of "date rape," or "campus rape" we are most often considering a woman who has been violated and ravaged by the forcible entry of a man's penis into her vagina or anus, against her will, and over her objections, most often despite her verbal objections and physical efforts to fend off the male attacker.
The case of the Cornell Jane Doe, who brought charges that she had been raped by seven men at a fraternity party on October 20, 2024 at the fraternity house has provoked a widespread avalanche of articles, posts, televised condemnations and this case has been pointed to as the embodiment, the paradigm of all the abuse, violence directed toward women on campuses and throughout American society writ large. There have been demonstrations, angry marches, politicians rushing to the podiums, and if this Jane Doe really was raped by seven men, held captive in a fraternity party where text messages broadcasting the opportunity for "free pussy" the reaction is entirely understandable and justified.
But now we have the New York Times publishing text messages between the Jane Doe of the case and a number of fraternity brothers involved in the incident and things have become murkier to a Rashomon degree.
It always bothered me that even early reporting said that the Jane Doe who suffered this gang rape a week or two later texted one of the boys she said raped her, and asked about the Halloween party she very much wanted to attend at this same fraternity house. She also expressed consternation that she had been disinvited from this party she so wanted to attend.
If this place was the scene of such trauma, why was she so eager to return to it, to party with the very fraternity brothers she said had violated her?
Something ain't right.
I have been so perplexed by this whole narrative that I printed out the full 36 pages of texts from the NYT and have now gone through them and have been educated, enlightened and even more disturbed.
One thing which all this has done, parenthetically, has been to make me realize what a different world now exists-- on campuses--but more generally among this cohort of American youth with respect to sexual intercourse.
When I began college you were only supposed to have sex with someone you "loved," or someone with whom you had a "committed relationship," and it was somewhat disparaged to be "sleeping around." But that actually changed by the time I graduated, to the point where you were supposed to be at the very least, attracted to or interested in the person you took to bed, and the only thing frowned upon was having sex with people you really hadn't thought much about.
Now, apparently, pursuit of "Friday night hook ups," is what undergraduates do, like dancing or drinking or carousing or playing loud music. Sex in this environment is somewhat displaced from personal interaction; if I am reading the text messages correctly, sex is a sort of disembodied activity, like drinking and getting drunk--nothing personal.
In that setting, it's a little more difficult to discern when having sex is a crime.
Two days after the incident one of the boys texts Jane Doe saying, "I pride myself on being kind and am really sorry for what's going on." [referring to the blowback Jane Doe got from her sorority sisters] To which she replies, "I really appreciate the text and I didn't think in your heart you were a mean guy or anything. I figured it was a defense thing cause like that was obv an insane night and i think everyone was really confused, drunk, high and nervous. i really do still think highly of chi phi and I'm not a person to pretend i don't know people after any sexual affair no matter what the magnitude, so i do look forward to seeing yall around...i hope that we can joke about all this (in private obviously) later down the line."
There are pages of texts which indicate this is an undergraduate female who is, if anything, reassuring the males who had sex with her, it was all just fun, drunken revelry.
"I think we were all way to fucking drunk and high. I'm getting a little heat 9pi phi girls) can't get my name out of their mouth but that's to be expected, but at the end of the day non of the sexual stuff was illegal and honestly I really liked being w u and matt. so anything anyone has to say about the gamgbang is out of their jurisdiction. i don't think we should feel any shame for the part. our body our choice asf. ps i'm not sure if u remember but i did ket off your dick at some point and i honestly think that was one of the most insane/jaw dropping moments of the night. i know im socially a massive slut rn and i like can't bare to hear it cause im really not. we should smoke again sometime but like leave out the extra 5 billion men and ketamine. oh also i lost two earrings so if u find them that's my bad."
But, as things progress, it is clear Jane Doe becomes more distraught not about the action on the night of October 20 but by the reaction of her own sorority sisters who have begun calling her a "slut."
The fraternity brothers accused have said that Jane Doe only started crying "rape" when she understood her reputation had been damaged for willingly having sex with so many men.
The text messages appear to substantiate that.
This changing story, changing memory has been explained by many writing about Jane Doe, that she was in shock after this event, and had to "process" what had happened to her. Treatises on the nature of memory following trauma, invoking concentration camp victims, comparing Jane Doe to Patricia Hearst and the "Stockholm Syndrome," have appeared--all of this stuff written and posted by people who had no idea of the actual details but simply reacted to the fact of one woman having sex with seven men in a fraternity after she had become inebriated and drugged with Ketamine.
Whether the judgment of the boys was similarly affected has been dismissed as irrelevant.
What the text messages clearly delineate is mind of Jane Doe, and her insistence that the activity of October 20th was something she freely participated in.
Again, these are text messages printed in the NYT not evidence presented in Court with the opportunity to be cross examined, but one wonders if this ever will get to court.
One of the boys has said, "She gave me a blow job I never asked for and didn't have much chance to refuse, being drunk. So why has she not been charged with raping me?"
The impact of reading all 36 pages of texts is profound. The very meaning of "rape" among the people writing these texts becomes mind bending. Rape implies unwanted sex, resistance to sex, trauma, violation in my mind.
None of that is evident in these texts.
Jane Doe's fury seems to emanate, not from the events of October 19th, but by the reaction to the story of that night in the days and weeks which followed.


















