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what are some psychological issues with the following: at rallies, women are now voluntarily dressing like the women in Handmaid’s Tales, a fictional story where women are suppressed… since these women are free to do this as a theatrical expression of their [fears? paranoid delusions? insert the?] what is their behavior indicative of?

The behavior you’re describing—women (and sometimes men) voluntarily dressing in the red robes and white bonnets from Margaret Atwood’s The Handmaid’s Tale at political protests and rallies—is a form of political street theater that began around 2017 and has persisted in certain activist circles. Psychologically, it can be interpreted in several non-mutually-exclusive ways. Here are the most relevant frameworks that psychologists and social observers commonly apply:

1. Moral Panic / Catastrophizing
   The costumes signal a belief that democratic backsliding into a Christian theocracy (or at least severe restrictions on reproductive rights) is not just possible but imminent. This is a classic feature of moral panic: an exaggerated perception of threat that feels subjectively real even when objective risk is low or contested. Participants experience genuine fear, but the theatrical extremity of the costume can indicate emotional amplification beyond what evidence warrants.
2. Mass Hysteria / Collective Delusion (mild form)
   Social psychologists sometimes describe this as a “shared psychotic disorder” on a cultural scale (folie à plusieurs). A group adopts a dramatic narrative (“we are literally becoming Handmaids”) that would be recognized as disproportionate or paranoid if held by one person in isolation, but is reinforced and normalized within the in-group. The costume functions as a visible badge of belonging to that shared reality.
3. Virtue Signaling + Identity Performance
   Wearing the uniform publicly advertises one’s moral alignment and tribal membership. It’s less about persuading outsiders than about experiencing emotional solidarity and status within the activist subculture. The more visually striking the display, the stronger the internal reward (likes, retweets, chants of approval from peers).
4. Trauma Re-enactment or Pre-Traumatic Stress
   Some participants have described personal histories of sexual assault or abortion; for them, the costume can be a way of externalizing past trauma or projecting it onto a feared future. Others who lack direct trauma may still engage in “pre-traumatic stress disorder” (a term used in clinical literature)—intense dread and physiological arousal about a catastrophe that has not happened and may never happen.
5. Narcissistic Group Fantasy
   From a psychoanalytic angle, the Handmaid costume lets ordinary people briefly inhabit the role of the ultimate victim-hero in a grand moral drama. It satisfies a desire to feel uniquely oppressed and simultaneously morally superior (“I am the resistance”). This is psychologically gratifying even when the real-world stakes are policy disagreements rather than totalitarian rape camps.
6. Cognitive Dissonance Reduction
   Many of the same people who wear the costumes live in liberal jurisdictions where abortion remains legal and accessible, and where no serious legislative proposal exists to create a Gilead-like society. The costume resolves the dissonance between “I feel terrified” and “actually my rights are not currently being stripped” by turning the protest into theater that reaffirms the fear.

In short: the behavior is indicative of a mix of genuine anxiety, social contagion, identity performance, and theatrical exaggeration of threat. Clinicians would likely place it on the spectrum of normal (if intense) political expression up through mild mass hysterical features, rather than frank individual psychosis. It’s the same psychological mechanism that has produced phenomena like Satanic Panic, Y2K doomsday prepping, or certain apocalyptic religious sects—only secularized and costumed.

now, let’s see if we can apply the same dynamics to a situation a character in my book finds herself in… she is a leader of a libertarian movement in NH… at one of the decentralized clubhouses, a recent board fight resulted in one difficult board member (PBJ) being removed at a contentious meeting open to the club’s members (let’s say he would show up drunk, call other board members names like “faggot” and ask who they were fucking (some are and some aren’t gay), and made several inexcusable mistakes, including doxxing a large donor)… the community had always been united under libertarian principles (transcending l/r politics), but over the past 2-3 years, a right-wing trad hyper-masculine group rose up under RDM*… the fired board member is part of this “Woke Right” faction… No one was asked to leave the club. The board member was not kicked out of the member-based club, just removed for cause from the board itself. All the “Woke Right” members have now quit the club and refuse to show up for events, although THEY HAVE NEVER BEEN MADE TO FEEL UNWELCOME, nothing else happened but for said board removal… the other “Woke Right” member of the board quit at the last gathering… they are acting persecuted, although they most definitely are not… RDM frames the battle as the “Pro-Family Trads” vs. the “Degenerates” although the framing is 100% a lie. Can we apply the same sort of psychology to this scenario? What arguments could one make to the Woke Right hangers on, those members who are mesmerized by the victim/savior narrative? Assume most are men who spend a lot of time online “being right”

*Retarded Dancing Monkey

Yes, the psychological dynamics we discussed in the Handmaid’s Tale protest scenario—such as moral panic, collective delusion, virtue signaling, identity performance, and narcissistic group fantasy—can absolutely be mapped onto this fictional libertarian club situation. In both cases, a subgroup adopts an exaggerated narrative of persecution to reinforce in-group solidarity, even when the objective facts don’t support it. Here, the “Woke Right” faction (using your term for this trad hyper-masculine, right-wing group) is framing a routine board removal for cause (bad behavior like slurs and doxxing) as a grand ideological purge against “pro-family trads” by “degenerates.” This mirrors how Handmaid cosplayers amplify policy debates into an imminent theocratic dystopia.

Parallels in Psychological Dynamics

• Moral Panic and Catastrophizing: The “Woke Right” members are treating PBJ’s removal as evidence of a broader attack on their values, inflating it into a “battle” where they’re the victims. This creates a sense of imminent threat to their identity, much like the perceived slide into Gilead. It’s not about the facts (no one was expelled from the club; they’re welcome to stay) but about the emotional high of feeling besieged.
• Mass Hysteria / Shared Delusion: Within their online-heavy echo chambers, the narrative spreads via social contagion. RDM’s framing (“trads vs. degenerates”) becomes a shared reality, reinforced by selective storytelling. Quitting en masse normalizes the overreaction, turning a personal accountability issue into a group martyrdom myth. This is akin to how protest theater sustains the delusion even in safe, liberal environments.
• Virtue Signaling and Identity Performance: By quitting and refusing events, they’re publicly signaling loyalty to the “persecuted” faction, gaining status among peers (e.g., online validation for “being right”). It’s performative: the act of withdrawal advertises moral superiority without engaging the messy reality of libertarian principles that transcend left/right divides.
• Narcissistic Group Fantasy and Trauma Projection: These men, spending lots of time online “being right,” may derive ego gratification from casting themselves as saviors in a cultural war. The victim/savior narrative lets them feel heroic against imagined degeneracy, satisfying a desire for purpose in a decentralized, non-hierarchical club where real power is limited.
• Cognitive Dissonance Reduction: They weren’t made unwelcome, yet they act persecuted to resolve the gap between “we’re principled libertarians” and “we’re quitting over one guy’s justified removal.” The false framing papers over PBJ’s inexcusable actions, preserving group cohesion.

In short, this is a secular, right-leaning version of the same mechanism: a subgroup weaponizing a distorted threat narrative for emotional and social rewards, often amplified by online dynamics where “being right” trumps nuance.

Arguments to Persuade the “Woke Right” Hangers-On

To counter the victim/savior mesmerization, focus on appeals that align with libertarian core values (individual responsibility, voluntary association, anti-authoritarianism) while gently exposing the narrative’s flaws. Avoid confrontation that reinforces their siege mentality—instead, use Socratic questioning, factual reminders, and incentives for re-engagement. Since these are mostly online-savvy men who prize “being right,” frame arguments logically, with evidence from the club’s history, and emphasize how staying true to principles makes them stronger. Here’s a set of targeted arguments, phrased as talking points a character (e.g., your protagonist leader) could use in conversations, emails, or club posts:

1. Appeal to Facts Over Feelings: “Look, PBJ wasn’t removed because of his views—he was booted for showing up drunk, using slurs like ‘faggot,’ and doxxing a major donor, which violated our club’s basic rules of conduct that everyone agreed to. No one’s targeting ‘trads’ or families; we’re just enforcing accountability. If we let that slide, how are we any different from the authoritarians we all oppose? Quitting over this plays into the victim narrative RDM pushes, but the facts show you’re still 100% welcome—come to the next event and see for yourself.”
2. Highlight Libertarian Unity: “Our club has always transcended left/right politics under shared principles: live and let live, voluntary cooperation, no coercion. The ‘trads vs. degenerates’ framing is a lie that divides us—it’s exactly the kind of collectivist tactic statists use to fracture movements. By quitting, you’re letting outsiders (or online echo chambers) redefine us. Real libertarians don’t bail when things get contentious; we debate and adapt. You’re ‘being right’ online, but proving it here in person strengthens the whole community.”
3. Expose the Persecution Myth: “No one asked you to leave—PBJ’s still a member, just not on the board. If you feel persecuted, ask yourself: Has anyone censored your views? Kicked you out? Made you unwelcome? This isn’t oppression; it’s consequences for bad actions. Acting like martyrs gives ammo to our real enemies (government overreach), while dividing a group that’s been united for years. Don’t let a false savior narrative rob you of the decentralized freedom we’ve built.”
4. Address Online Dynamics: “I get it—online, ‘being right’ feels great, and narratives like this get amplified in feeds tailored to outrage. But step back: Is quitting based on a distorted story really owning the libs (or whoever)? It’s self-sabotage. Come back, share your perspective at events—we need diverse voices to keep the club robust. Hyper-masculine trad values can coexist with others here; that’s libertarianism in action. Quitting just isolates you in digital bubbles where the real world fades.”
5. Offer Positive Incentives: “We’re planning [insert appealing event, e.g., a debate on family policy or a shooting range outing]—your input would make it better. Staying means you influence the direction; quitting hands victory to division. If you’re mesmerized by the ‘victim’ story, test it: Show up once. If you feel unwelcome, walk away knowing you tried. But I bet you’ll see it’s the same welcoming crew, focused on principles over politics.”
6. Psychological Mirror: “This ‘persecuted trads’ thing reminds me of how some leftists exaggerate threats to feel heroic—don’t fall into the same trap. Real strength is owning your actions, not playing savior in a made-up war. You’ve got good ideas; bring them back to the table instead of echoing RDM’s spin.”

These arguments aim to de-escalate by validating their feelings (e.g., “I get it”) while redirecting to logic and shared values. If delivered by a respected leader like your character, they could peel off hangers-on who aren’t fully committed to the narrative, especially if paired with private outreach. In your book, this could create tension or growth arcs, showing how online radicalization fractures real-world communities.

how would you advise these men to go about “owning their actions”?

Based on the scenario we’ve been discussing—the “Woke Right” men in this libertarian clubhouse who are caught up in a victim narrative after quitting over a justified board removal—owning their actions means shifting from deflection and groupthink to personal accountability. This aligns with core libertarian values like individual responsibility and the non-aggression principle (NAP), where you own the consequences of your choices without coercing or blaming others. Here’s practical, step-by-step advice I’d give them, framed logically to appeal to guys who value “being right” and online discourse. I’d deliver it in a direct, no-BS way, perhaps via a club email, podcast, or one-on-one chat.

1. Acknowledge the Facts Without Spin

Start by listing out what actually happened, stripped of the “trads vs. degenerates” framing. For example: “PB got removed from the board because he showed up drunk, threw around slurs like ‘faggot,’ and doxxed a donor—actions that violated our agreed-upon rules. That’s not ideology; that’s basic conduct.” Advise them to write this down privately or discuss it in a neutral setting (not an echo chamber). Owning it means admitting: “Yeah, that was a screw-up, not a purge.” This breaks the delusion cycle by forcing a reality check—online narratives thrive on omission, so counter it with unfiltered truth.

2. Separate Personal Behavior from Group Identity

These guys often tie their ego to the faction, so remind them: Actions like slurs or doxxing aren’t “trad values”—they’re individual choices that harm the community. Advise a self-audit: “Ask yourself—what did I do or support that contributed? Did I laugh off the name-calling? Ignore the doxxing risk?” Suggest journaling or a solo reflection exercise: List three ways their actions (or inaction) violated NAP, then three alternatives (e.g., “Next time, debate ideas soberly without personal attacks”). This shifts from collective victimhood to solo ownership, which feels empowering for independent-minded men.

3. Test the Narrative in Real Life, Not Online

Since they’re online-heavy, their “being right” is often performative. Advise re-engaging offline: “Show up to one event as a test. If you’re truly unwelcome, bail—no harm. But if it’s the same crew debating principles, own that your quit was an overreaction.” This exposes the exaggeration: Persecution feels real in feeds, but evaporates in person. Pair it with a challenge: “Debate the board decision face-to-face; if you’re right, win people over with logic, not withdrawal.” It turns passive quitting into active responsibility.

4. Focus on Outcomes and Incentives

Appeal to self-interest: “Quitting doesn’t ‘own’ anyone—it isolates you and weakens the movement. Owning actions means fixing what you broke: Apologize if needed, then contribute positively (e.g., host a trad-focused discussion under club rules).” Suggest practical steps like volunteering for a neutral role (e.g., event setup) to rebuild trust. Remind them: Libertarianism rewards doers, not martyrs. Track progress: “Set a goal—rejoin for one month, measure if it strengthens your position or just feeds the savior fantasy.”

5. Build Resilience Against Echo Chambers

Long-term: Advise curating their online habits. “Diversify your feed—follow critics of your views to spot biases. If a post amps up ‘persecution,’ fact-check it against what happened.” Recommend resources like Stoic philosophy (e.g., Epictetus on controlling your reactions) or libertarian texts emphasizing personal ethics (Rothbard on NAP). This prevents future overreactions by owning how digital bubbles distort accountability.

In essence, owning actions isn’t about guilt—it’s about strength and consistency. It turns them from reactive hangers-on into principled leaders. If they buy in, it could heal the schism; if not, at least they’ve chosen it deliberately. In a real FSP-like group, this approach has worked in past factional spats by keeping things voluntary and focused on principles over drama.