May Links Roundup: The Conscience of the King

Starting off with some more Richard III content to make this blog even more niche. Don’t worry, though, you can still count on Reiter’s Block for plenty of trans and autistic links and flat-chested selfies. Someone once said that Yakko from Animaniacs is that guy who’s had top surgery and takes his shirt off whenever possible. Relatable!

My partner has adjusted very well, as you see.

Armchair diagnosis of public figures, living or dead, is more of an entertaining pastime than a science. Still, I found some clues to my adolescent affinity for the last Plantagenet king in “Richard III – A Psychological Portrait” by University of Leicester psychology professors Mark Lansdale and Julian Boon, on the Richard III Society website. Due to his disability (thought to be scoliosis), a childhood disrupted by exile and political instability during the Wars of the Roses, and the death of his beloved wife and son, “A number of reasonably reliable indicators suggest Richard was more than usually intolerant of uncertainty in a way that will have had a marked impact upon his personality and his dealings with others.” The authors go on to describe me as a teenager:

Intolerance of Uncertainty (IU) is a common syndrome that varies between individuals in degree and is associated with their general levels of anxiety. It probably has its origins in childhood as a need to seek safety by being able to control one’s environment. Thus, if a child’s perception of their caregivers is as being weak or vulnerable, one (but by no means the only) response to the social anxiety associated with that is to develop a degree of self-reliance. This can take many forms associated with an IU syndrome. Without suggesting pathological degrees of this, those evident in Richard include: the tendency to show excessive trust, attachment and loyalty in his positive attachments; piety and rigid moral values, possibly to the point of priggishness and inflexibility; a strong emphasis upon justice and the law; a high sense of personal responsibility; and a strong sensitivity to potential threats.

Indeed, in V.B. Lamb’s spirited mini-biography, The Betrayal of Richard III, the king comes across as an Al Gore type in contrast to his elder brother Edward IV’s Bill Clinton: dutiful and reliable, to the point of being mocked for his sincerity, and unprepared for the deviousness of his milieu.

Now, you might ask, who gives a toss about the ethics of a guy from 500 years ago, or the monarchy in general? Lamb’s book is distressingly relevant to our “fake news” era, in that she documents how the next king, Henry VII, systematically doctored the historical record to make Richard look like a dictator who deserved to be overthrown. The medieval English populace had too little access to information, whereas we have too much. But either way, the average person can’t do independent research on every subject, so we may be seduced into believing the story with the best production values, whether that’s a hatchet job by Shakespeare or a Russian deepfake on Facebook.

I told you we’d get around to the trans content. Emotionally charged misinformation about our community is one of the biggest problems we face, too, because it peels away potential allies on the center-left when conservatives pass laws against our existence. I highly recommend subscribing to Erin in the Morning, Erin Reed’s Substack newsletter that tracks state-by-state efforts to attack or protect trans civil rights. Fun fact, Erin just got engaged to Montana State Rep. Zooey Zephyr, who was silenced by her own House Speaker after she opposed the bill banning gender-affirming care. Tell me again how conservatives support free speech?

I do not have the time or attention span for podcasts longer than 15 minutes, so I am grateful when there’s a transcript for any lengthy and information-heavy audio presentation. Death Panel, a podcast about the political economy of health, hosted this great discussion in 2022 in the wake of yet another New York Times concern-trolling article on trans healthcare: “Panic! At the Gender Clinic with Jules Gill-Peterson and Charlie Markbreiter”:

Jules Gill-Peterson and Charlie Markbreiter join us to discuss Emily Bazelon’s recent controversial New York Times Magazine cover story “The Battle Over Gender Therapy,” its harmful and historically inaccurate portrayal of medical transition, and why liberals are so ready to embrace gatekeeping in trans healthcare. Jules Gill-Peterson is an associate professor of history at Johns Hopkins University and the author of the award winning book, Histories of the Transgender Child… Charlie Markbreiter is the managing editor of The New Inquiry.

Gill-Peterson expresses frustration that cis journalists in mainstream papers ignore the politicized history of medicine, no matter how often trans historians educate them about it. The issue gets framed as though neutral well-meaning medical experts are trying to navigate a middle path between angry queer activists and concerned parents. “WPATH” is the World Professional Association for Transgender Health, which sets the guidelines for our medical care, similar to the DSM-V for mental health. Its original standards were crafted by German endocrinologist Harry Benjamin, of whom Gill-Peterson says:

That’s the model where trans healthcare is a special kind of health care that tries to not make itself available to as many people as possible, right. So the whole purpose of transgender health care is to stop as many trans people as possible from transitioning. And Harry Benjamin created the sort of standards by which we would try to do that, in the 1960s. And so those standards included heterosexuality, they included wanting to disappear into society, they included being a well behaved middle class person, they included trying to pass at all costs, right.

They included basically a kind of extreme respectability politics. And you know, as the 1960s wore into the 70s, and Benjamin was sort of a key player, this Harry Benjamin society, right, sort of was formed and became the kind of rudimentary sort of organization for clinicians. Now, it wasn’t formed in the interests of trans people. It was formed because clinicians who provided hormones and surgery were generally regarded as quacks by other medical professionals. And so they just wanted to band together basically, to help lend prestige to what they were doing and to further their own institutional goals.

Framing themselves as a disinterested higher authority arbitrating between political factions, mainstream outlets like the Times or the Atlantic basically launder Christian Right anti-trans talking points as equivalent to trans people’s accounts of our own lives. Gill-Peterson quips:

This is the sort of emotional attachment to liberalism as process, right, as deliberation, “as I, Emily Bazelon, who is not trans, who is not in the trans struggle, who doesn’t have anything on the line, really went through, you know, an emotionless reflection period, and then bravely wrote this article. So actually, what I have to say is more important than, say, multiple trans people with PhDs who have been doing research for a long time, including decades, at some point,” right.

Markbreiter concurs:

it’s funny because again, this piece thinks of itself as being very neutral and unemotional, but actually, one function of it is an extremely emotional one, which is okay, liberals are increasingly eugenicist, have been increasingly so, you know, since COVID, how do they reconcile the fact that in this case, as in many other cases, they have the same position on childhood transition as literal fascists, right? ‘Cause that might make you think, right, like you’re doing something wrong, like if you’re like, damn, I think like all the same things as like the Nazis, like that’s kind of weird, right? Because I’m not a Nazi. So you’re like, hmm, how do I make sense of that to myself?

And I feel like one function of this piece isn’t to make sense, but just to be a kind of like soothing ASMR, spiritual glow for liberals, to be like, “listen,” like “you’re doing eugenics, but in just like a different way, like the vibes are just different with you. So like, don’t feel bad about it. Like if your kid wants to transition, and you’re going to actively block them from doing that and like make them suicidal, like you’re not a bad person. You’re just a concerned parent, and you are different than those bad Republicans.”

This is where Gill-Peterson’s expertise as a historian of childhood really sets things on fire:

And I actually think it’s a really significant problem that we’re facing in this moment, where I just see this kind of doubling down on sentimental politics, where children are perfect for this, right? This is what children, “child,” the concept was invented for. It was invented for letting your fantasy of how you think the world could work, because you’re a good person, override what is actually happening. And it actually is the way that you ideologically justify violence as humanizing, as caring, as loving kids, right? This article records so much mistreatment, harassment and violence against children, it records and openly discusses the abuse of children by institutionally embedded people who are given responsibility over them, whether it’s parents, educators, politicians, or doctors, psychiatrists, psychologists, and social workers, and they celebrate the harm that they have done as properly caring for those young people, right? That is chilly. Right?

But of course that’s not how the article presents it. But we have to really think about this is the ideological function that we come together around in American culture, right? Loving children means harming them. That is just completely normal business as usual. And it really, really disturbs me, again, to just see how intensely trans children are available to reinforce that structure.

Radical lesbian-feminist playwright Carolyn Gage got a fresh perspective on her childhood when she received an autism diagnosis…around age 70. In this blog post about her inner life with her dolls, I see myself re-enacting the English wars of succession with Lettie Lane and the Ginghams. (I went through a lot of Scotch tape with all those beheadings and resurrections.)

Gage writes:

I would play with the dolls for six to eight hours at a stretch. When most little girls played with dolls, they would change up the outfits or hold miniature tea parties. When Barbie came along about five years later, little girls could put her in her car and drive her to the beach. My idea of playing with the dolls was very, very different. My dolls were engaged in complex plots involving abductions, and magic, and murder, and illicit romance… There were always four or five subplots going on, and the lives of the servants were as intensely dramatic as those of the court. In fact, the heroine of the castle was a rescue doll whose hair had been pulled out and whose body had been vandalized with ink.  She was a doll of mystery, greatly favored by Ginny and the Powers that Be. Her name was Pat, and it was only later, as an adult, I realized that the avatar of my youth had been a survivor and a gender-non-conforming lesbian. ,

There was something else I was doing in the dollhouse. I was plotting an escape from reality. My family was not well. My mother was a practicing alcoholic, as was my brother–who, like me, was on the spectrum. My father was a sex/pornography addict with scary and confusing dissociative disorders. I was terrified of him. He was a tyrant, and, from what I experienced as a child, he was never called into account for his malevolence.  None of us could ever mount a successful revolution, and any signs of resistance were met with cruelty and sometimes violence.  BUT… in the dollhouse, amid all the epic dramas, goodness and innocence would eventually prevail. To that point, the females always won, and matriarchy would always carry the day. Unlike my father, the perpetrators in my stories would be killed, banished, or won over by good. My dollhouse kept my belief in justice alive. It was an alternative world, and, quite frankly, one that I preferred to inhabit… which I manage to do, as much as possible. The dolls were my true family and my dearest friends.

the ginghams paper dolls | sydandgoose | Flickr

Lesbian commune edition: Carrie is the therapist, Katie practices witchcraft, Sarah grows organic marijuana, and Becky fixes the farm machinery.

Belonging and Believing, Revisited

This video clip from trauma expert Dr. Gabor Maté about authenticity versus attachment took me back to a Reiter’s Block post from 10 years ago. Maté discusses two survival instincts that are put in tension when the family doesn’t accept their child’s true self. On the one hand, with our long maturation period, the human animal needs to stay securely attached to caregivers. On the other hand, trusting your intuition keeps you alive in the wild. A person who learns to suppress his perceptions, in order to preserve relationships, will suffer in other ways.

Is this dilemma avoidable, I wonder? Is the effect significant only in narcissistic or abusive families, or is it the human condition to be torn between loyalties to internal truth and external bonds?

Back when I went to church, I couldn’t find a satisfactory balance. In a consumer society, where free choice and competition rule, a lot of institutions focus on getting you in the door. Have fun, feel welcome, get invested in social relationships, and only later find out what’s expected of you and what the community’s real values are. Or maybe that’s just a description of neurotypical socializing. IDK.

The Temple of Witchcraft is pretty different! The foundational training is all about mind/body self-awareness and discernment of your unique highest goals, what we call True Will. The techniques are highly structured, but your encounter with the divine (theistic or not) is expected to take a form that is personal to you. The ethics resemble Buddhist precepts, not lists of forbidden acts and impure behaviors.

I can only speak to the experience of studying online, which is mainly solitary. I don’t know what it’s like to belong to a coven. Probably some of the same individual-versus-collective tensions arise, because people are people. I’d like to think that our nondualistic and dynamic worldview would make us more flexible in adjusting to these tensions than a church that thinks it has a perfect eternal formula for life.

On the level of spiritual warfare, however, I am taken aback by the short-term effectiveness of authoritarian religious unity. When everyone directs their willpower toward the same image and the same objective, that can create more powerful magic than the scattered journeys of maverick witches. I don’t know what to do about this without changing our core values of freedom and diversity.

Maybe that too is the human condition: “truth forever on the scaffold, wrong forever on the throne,” as the poet James Russell Lowell said. (For a more concise version, because the Victorians sure could info-dump, the hymn “Once to Every Man and Nation” is adapted from this poem.) Something they didn’t tell us in church is that this is an anti-slavery poem, urging antebellum Americans not to stay stuck at their ancestors’ level of virtue, but to emulate their countercultural courage by moving beyond their beliefs. Sounds more like us witches than a lot of churches today.

Ricardians Redux

Richard III | Biography & Facts | Britannica

The most special of my special interests (and that’s saying a lot) from ages 11-15 was defending the innocence of Richard III. As you may remember from Shakespeare’s play, the conventional wisdom is that he murdered his nephews, the so-called Princes in the Tower, to secure his claim to the throne during the Wars of the Roses. Not that it did him much good, since he only reigned from 1483-85 before being killed in battle by Henry Tudor, future King Henry VII and grandpa of Queen Elizabeth I.

At a time when my peers were wearing Canal Jeans Co. buttons on their acid-washed denim jackets, I sported a pin with the last Plantagenet King’s haunted visage. We were big mystery buffs in my household, with a preference for British Golden Age authors like Agatha Christie, Nicholas Blake, John Dickson Carr, and Josephine Tey. In the summer of 1983, or thereabouts, I read Tey’s The Daughter of Time, in which her series detective is laid up with an injury and entertains himself by reconsidering King Richard’s alleged crime as a cold case. His quixotic mission became mine as well.

Why Richard? Besides my love for all things related to medieval and Renaissance England, I was drawn to imaginary men who needed me. It was several decades before I heard the words “hurt/comfort trope” but that was my jam back then. I wanted to be the one who rescued the persecuted and stood by the slandered. It was romantic in the courtly sense, where Richard was concerned, not in the boy-meets-girl sense. I’m trying not to be embarrassed by how common this fantasy is. Our devotion was pure. That deserves more than a cringe.

Perhaps there was also some trans component to my identification with male characters who were maligned for a disability. Richard’s supposed hunchback, actually scoliosis, factors heavily in Shakespeare’s portrayal of him as a monstrous villain. From the Elephant Man to the Phantom of the Opera, I resonated with the storyline of having a physical secret that might make you unlovable. The irony of having to conceal yourself in order to be seen as the person you really were.

(According to the website of the Richard III Society–about which more in a moment–there’s a 17-book manga series, Requiem of the Rose King, depicting Richard as intersex. We trans’ed another one, boys!)

What you have to understand is that pre-Internet, I had zero understanding of the dynamics of fandom. If my mother, who believed herself to be the reincarnation of Queen Elizabeth I, had allowed me to take an interest in contemporary pop culture, perhaps I would have become a D&D dungeon master or a Trekkie, and learned that it was normal to have passionate opinions about incredibly niche topics. Instead, I was wounded by the lack of community around anything that was precious to me. Sometimes this feeling still saps my motivation as a writer, making the usual rejections feel too fraught with the old unmet need to be heard (as I continue to write weird unmarketable shit because normalcy is boring).

So that’s why I re-joined the Ricardians.

You see, I am not the only person out there with an inexplicable mystical connection to some guy who died 500 years ago. Last week I saw the movie The Lost King, a dramatization of amateur historian Philippa Langley’s discovery of King Richard’s skeleton in a municipal parking lot in Leicester. A victim of employment discrimination for her chronic fatigue syndrome, Langley saw the Shakespeare play and resented the ableism in his portrait of the king. This set her on a decade-long quest (condensed in the film for dramatic purposes) to find his body, which professional historians had believed was thrown in a river and lost. What I loved about the movie was her heartfelt personal relationship to Richard as a sort of spiritual guide or companion–the way I talk to my novel characters–and how she followed her intuition, as well as her meticulous research, to find what everyone else had overlooked. All these years later, she still believed it was important to set the record straight and give him an honorable burial. There’s something magical about that, a kind of ancestral healing.

Langley followed up with the Missing Princes Project: “a Cold Case History investigation employing the same principles and practices as a modern police investigation…employing forensic analysis of the people and events surrounding the disappearance of the sons of Edward IV…[and] initiating searches for neglected archival material in the UK and overseas,” according to her website, Revealing Richard III.

Never one to pass up a distraction from my dozen existing projects, I emailed them to volunteer my help. The US coordinator says they’re almost ready to release their final report, but the Richard III Society may need my proofreading and editing expertise for their newsletters. Expect more medieval trivia on this blog in coming months.

I Want To Believe - X Files - Sticker | TeePublic

Another fandom I missed the boat on.

Poetry by Raheem Rahman, the Caged Guerrilla

Raheem Rahman, an incarcerated writer in Maryland, recently wrote to us at Winning Writers about his podcast The Caged Guerrilla. Rahman’s twice-weekly show discusses prison life, urban culture, self-improvement, and activism. He’s a raw, dynamic speaker who understands how “prison reform” requires radical change in the power structures outside the prison walls. In one letter to me, he said:

A lot of us did not know that we possessed this talent or even this intelligence until we were put into these type of situations that forced us to reflect or put us into a situation where we can be taught or have the opportunity to learn.

In a way, it makes it sound like I’m advocating for prison but I’m not. I’m saying that if these men and women were granted these opportunities before we got here. It could have saved a lot of heartache and maybe even lives. Furthermore, these talented and intelligent people could have been a benefit to society. A lot of us still can if people get out of their preconceived notions.

Rahman has kindly permitted me to reprint two of his poems below. For more of his writing, check out The Caged Guerrilla, his book based on the show.

A Man Apart

I find myself
(As of late)
Talking to myself
As if there’s no one else
Around to listen
Yet, I’m surrounded by many…

How could this possible be?

Can the stalk
In the field
Surrounded by his brethren
Not find an ear to bend?

Has life become so entangled?

****

Free Me

Locked down, held down, pain now
Heart about to bust.
Love lost, heart constrained.
Foundation crumbled to dust.
Minutes gone, time wasted
Still the situation is the same.
Money’s tight, things aren’t right
Guess who gets the blame.
Mouths to feed, people in need
Nobody to pick up the slack.
Losing all hope, sense of direction
Brains about to crack.
Can’t catch a break, no matter what’s at stake
Still end up losing ground.
Can’t find an out, no matter the route
It all ends up going down.
Irregardless of the cost, I’m tired of the lost
Need something to set me free.
Hand me a map, place a key on my lap
Dear God, please release me.
From life struggles, heartaches
Prison and pain.
From pandemic, poverty, ignorance
And the mentally insane.

April Links Roundup: A Recipe for Transformation

Tonight being the first night of Passover, let’s start off with Rachel Meirs’ graphic memoir “Ruth’s Kitchen,” published in Jewish Currents in 2021. It reminded me of a 1960s cookbook that my husband’s paternal grandma passed on to me, shortly before she died. (This was when I still had time to cook.) The recipes leaned heavily on frozen and canned ingredients, still considered a gee-whiz novelty rather than a target of hipster disdain. Pre-packaged ingredients must have felt like a promise that our moms and grandmas could have it all–a modern woman’s freedom from drudgery as well as the tradition of nurturing our families in the kitchen. Tonight, my mom-of-choice, who taught me to cook, will host a small seder with supermarket rotisserie chicken and non-alcoholic fancy grape juice for our friend in 12-step. Togetherness is what counts.

Liberation is on the menu for us pandemic transitioners. At LitHub, Rafael Frumkin’s essay “The Beauty of the Trans Body” pays tribute to the transmasculine elders who showed him the way forward when his chest dysphoria became comprehensible to him during 2020 lockdown.

Breasts always seem to belong to everyone but the wearer. Freud tells us that infants’ polymorphous sexuality is first expressed through their oral attachment to the breast, leading them to identify their mother as their first external “love object.” Media tells us that breasts are among the most important thing any woman can have, and that they should be full and perky and grabbable. Breasts nurture infants, feed sexual desires: nipples are sucked for both milk and pleasure. One can start to feel like a Christmas tree, branches sagging with ornaments for others to ogle and touch and break.

(All the love to my husband, who sent me this article shortly after my surgery–because even though we live in the same house, we communicate through screens like a pair of nerds.)

Hat tip to poet friend Lauren Singer, on whose Facebook page I discovered the artist Shona McAndrew. This Vulture article, “An Artist Reckons with the Fat Body,” profiles McAndrew’s sensual, dreamy series of nude self-portraits.

“As a fat woman,” Shona McAndrew explains in the catalogue for her new show, “I came to believe that I didn’t deserve intimacy, shouldn’t express happiness in the presence of others, and certainly shouldn’t be proudly showing my large naked body to anyone.”…

In Too Deep depicts McAndrew guiding the finger of her lover into her belly button as she fondles one of her breasts. Flesh abounds, falls, forms a landscape. She peers down the visage of her own body while withdrawing into her psyche. The penetration echoes Jesus guiding the finger of Thomas into his open wound.

Hold You Tight features a seated McAndrew as she embraces Stuart, her partner, who is standing. Her eyes are closed; she seems to be partaking of a world of sensual and spiritual sustenance — like she’s savoring the first taste of something she’s denied herself until now.

In Harvard Magazine, Lydialyle Gibson profiles the formerly incarcerated artist Jesse Krimes. In 2017, Krimes and Russell Craig co-founded Right of Return USA, which offers artist fellowships to other ex-prisoners. The article showcases the resourcefulness and determination of people who desperately need tools of self-expression, but are denied these materials by the carceral system:

Behind bars, art became his escape. Krimes studied philosophical texts—Agamben’s The Kingdom and the Glory, Foucault’s Discipline and Punish, Frantz Fanon’s The Wretched of the Earth—and developed new artistic techniques, foraging for whatever creative supplies he could find. He made a series of small portraits using newspaper mug shot images, playing cards, and thin slices of soap. His monumental opus, which took three years to produce, was a 40-foot mural made from prison-issue bedsheets, plastic spoons, New York Times clippings, and hair gel from the commissary. Because the artwork itself was contraband, Krimes had to smuggle it out by mail, piece by piece. “It was almost like sending out pieces of myself out of the prison walls,” he says in the film. After his release, he was able to assemble the bedsheets into a whole for the first time: a colorful meditation on heaven, hell, sin, redemption, and purgatory.

I just loved this flash fiction by Christopher Hyun, “A Taxonomy of Gay Animals,” in Electric Lit. It’s one of those clever pieces that uses humor and surrealism to capture an experience more accurately than literal explanation ever could.

In my world, we have an animal code. It goes way beyond the generic gay bears and gay otters. There are gay fish, gay hippos, and gay raccoons…

Like raccoons, owls are more active at night than during the day. Owls are always asking who. Who’s going to be there? Who’s paying? Who’s lost weight? Who’s more popular? And when you answer them, they act like they don’t care. They can turn their necks almost all the way around. They also eat mice.

You know that guy.

Since April is Autism Awareness Month, whatever the heck that means, I recommend poet Cyrée Jarelle Johnson’s 8-minute TED Talk about “autism neutrality”. Let’s stop scaremongering about autism and treat it as an equally valid cognitive style, with its own strengths and challenges.

After 500 years, the Catholic Church has disavowed the “doctrine of discovery,” which had encouraged European Christians to colonize and convert Indigenous people in Africa and the Americas. (Hat tip to Lakota People’s Law Project for the link.) In the UK newspaper The Globe and Mail, Kent McNeil calls out the “err, that was other people” tone of the Vatican’s course-correction. FYI, papal bulls are like official position papers from the Pope.

Though the Church claims that the bulls were “manipulated for political purposes by competing colonial powers in order to justify immoral acts against indigenous peoples that were carried out, at times, without opposition from ecclesiastical authorities,” the Vatican is wrong to depict itself as being so passive. The bulls empowered Portugal and Spain to further the Church’s Christianizing policy by forcibly acquiring the lands of Indigenous peoples and subjecting them to the control of the Catholic monarchs of these countries.

The 1455 bull Romanus Pontifex, which relates to West Africa, is one document mentioned in the statement. In that bull, Pope Nicholas V asserted that, as successor of St. Peter and vicar of Christ, he had a responsibility to Christianize the world. Toward this end, he authorized King Alphonso V of Portugal “to invade, search out, capture, vanquish, and subdue all Saracens and pagans whatsoever, and other enemies of Christ wheresoever placed,” seize their property, and “reduce their persons to perpetual slavery.”

The 1493 bull Inter Caetera, authorizing Spain’s colonization of the Americas, starts by asserting that the highest-ranking work of the pope is that “the Christian religion be exalted and be everywhere increased and spread, that the health of souls be cared for and that barbarous nations be overthrown and brought to the faith itself.” After praising King Ferdinand and Queen Isabella for recovering “Granada from the yoke of the Saracens” and for discovering lands previously unknown to Europeans, Pope Alexander VI’s decree purports to grant the Catholic monarchs “all rights, jurisdictions, and appurtenances, all islands and mainlands found and to be found, discovered and to be discovered,” west of a line in the Atlantic Ocean from pole to pole 100 leagues west of the Azores and Cape Verde Islands. The stated purpose of this grant is religious – namely, to spread the Christian faith and convert the inhabitants of these distant lands.

Colonization was not an accidental distortion of Church doctrine but an official policy. But I guess when you pretend to be infallible, it’s hard to repent.

March Links Roundup: Klaus Nomi Transition Goals

Serving 110% of that futuristic homosexual decadence, baby:

I discovered the late great Nomi via Kristine Langley Mahler’s March Fadness essay on Taco’s cover of “Puttin’ on the Ritz”. Nomi was a gay German countertenor who fused electronica and opera with space-age vaudeville effects. Sadly, he was one of the first known figures from the arts community to die of AIDS, in 1983. Here he is again in one of my favorite Bowie songs, “The Man Who Sold the World”.

This new Gucci ad starring Elliot Page, actress Julia Garner, and rapper ASAP Rocky as a happy throuple dispelled my last doubts about my upcoming top surgery.

LitHub reports on a recent open letter sent to the New York Times by 200+ contributors protesting the newspaper’s anti-transgender bias.

The letter, which presents a damning and deeply disquieting case against the Times‘ coverage, alleges that there has been “over 15,000 words of front⁠-⁠page Times coverage debating the propriety of medical care for trans children published in the last eight months alone.”

It goes on to reference several prominent Times op-eds and investigative features which have “treated gender diversity with an eerily familiar mix of pseudoscience and euphemistic, charged language, while publishing reporting on trans children that omits relevant information about its sources,” and which have actually been cited by Republican lawmakers in their efforts to pass anti-trans legislation.

Signees of the letter include dozens of prominent journalists and regular Times contributors, including Ed Yong, Lucy Sante, Roxane Gay, Rebecca Solnit, Carmen Maria Machado, Alexander Chee, and Jia Tolentino.

Read and sign the letter here, especially if you are a NYT subscriber. The Hill reports that the NYT responded that they “will not tolerate” criticism from their own reporters. Free speech, amirite?

Parapraxis is a high-quality new online journal of essays about psychoanalysis from a leftist social justice perspective. In their first issue, I especially liked McKenzie Wark’s “Dear Cis Analysts: A call for reparations”, which describes the anti-trans assumptions in the field’s foundational theories, and Nathan Rochelle Duford’s “What Can Men Want?” Ever seen those tweets making fun of right-wing masculinity posts: “Fellas, is it gay to eat pussy?” Well, Junior Soprano would say yes, and Duford explains why. In hyper-macho ideology, the need for intimacy is feminizing in itself, regardless of the object’s gender.

When authoritarians admit of desire at all (including the presumably traditional desire for a genital sexual relationship between a man and a woman), they open up the radical possibility of a sexuality that includes potentially anyone and everyone, any and every bodily or psychic satisfaction from pleasure to pain and whatever lies between or outside them. This also breaks open the possibility of new forms of relationality, of intimacy, of friendship—it presents us with potentialities for social relations that are different or other than the regressive traditionalist fantasy that authoritarians hold of a normal family in which all desire can be fulfilled. As a result, fascism requires a set of seemingly confused norms surrounding gendered sexualities that begin to expand to include all elements of life, not just genital sexuality…

…As Lacan puts it, “man’s desire is the desire of the Other.” It isn’t only desire for the other, but desire of what the other desires—when one desires, one desires recognition in and through the other’s desire. From this provocation, we arrive at a doubling of lack and insufficiency. Admitting of desire, to want at all, is also admitting to insufficiency and an insufficiency we will never be capable of fulfilling for ourselves. We can see here the organic connection between the idea that having sex with women is gay and the idea that men should not masturbate. In each case, sexual desire, especially in its fulfillment, demonstrates the absence of completeness and the presence of need. This need for the other (even in fantasy) is a fundamental form of weakness because it’s possible that it won’t be fulfilled, showing the insufficiency of the person in need. In both cases, sleeping with women and masturbating (what you may think of as typical straight-guy activities) are demonstrations of a failure of self-control. This is a true failure for the authoritarian because if we have to desire, at the very least we should be in control of it, rather than guided by it. Each of these seemingly normal activities is actually an admission of failure…

…[F]for the fascist (or protofascist) man, sexuality is experienced more as an attack on sexuality itself rather than an expression of desire. The erotics of authoritarian desire are thus short-circuited, routed instead toward hatred for what is outside, destruction of the body of the other, and brutality toward difference. The rejection of a desire for difference, as a rejection of desire, full stop, can be read through all kinds of authoritarian urges to expel, exclude, or annihilate.

In Columbia’s alumni magazine, meanwhile, journalist Heather Radke explains why Nature likes big butts and cannot lie:

 I hadn’t realized that we are the only animals that have butts—that this particular set of muscles is a uniquely human feature. I had always thought of humans as inferior runners and was taught that standing upright and using tools were the keys to human evolution. But Daniel Lieberman, an evolutionary biologist at Harvard and the go-to guy on butts, believes that the unique way that humans run was actually an important factor in our survival. Humans are slower runners than four-legged animals, but thanks to the butt, we have something they do not—endurance. The gluteal muscles are the largest muscle group in the human body, and their strength and positioning are what allowed humans to keep running and chasing prey when other animals had to stop. That endurance gave humans a competitive advantage that became crucial to how we were able to survive and acquire the calories necessary to maintain and develop our brains.

Radke’s cultural history of Sir Mix-A-Lot’s favorite body part, Butts: A Backstory, is available from Simon & Schuster.

 

 

The Poet Spiel: “interpretive solo”

This enigmatic character study by The Poet Spiel brings up some questions that are never far from my thoughts. When does ritual become neurosis? Can compulsion ever cross back into something sacred? The observers’ tenderness towards the solitary man in this poem suggests that his strange routines have summoned some blessing after all, though maybe not in a way that he could expect or notice.

interpretive solo

this red-faced man
stoops his shoulders
as if to keep his heart
from view

he dabs his pointing finger
into his wasting cola
then presses it
against the center of his chin

to create
a sticky dimple
then reaches downward
with his tongue to lick it off

methodically
he fishes thru his pockets
for those same old books
of paper matches

and lines them three across and
three down then flips their covers
then repeats the sugar dimple
lick-it-off stoop-his-shoulders

as in a prayer to wendy
his goddess of this hamburger joint
where i find his bicycle
and his helmet chained and locked

every noon tending
to this sacred business of
three cups of ketchup
a double wendy burger phasing cold

no tomato just the bottom bun
wipe his palms on his knees
never let the bun touch the matches
fold them toward him

sequences no one knows
except there is a perfect way
and if he gets it wrong
he puffs his lips his face

turns redder than his ketchup
and his shoulders nearly meet
until the puffing
and the redding disappear

then he returns to the counter
where the cashiers know his name
and they know no tomato
and not to bother

with the top bun
on the double burger
he will leave
to waste

February Links Roundup: Sims and Saints

Happy February! Tomorrow is Imbolc, the midpoint between winter and summer. Of Celtic origin, the name means “in the belly of the Mother” because the seeds of spring are germinating in Mother Earth.

At Reiter’s Block, every day is trans awareness day. EA Games came out with an update to The Sims 4 yesterday to make my favorite game even queerer:

Top Surgery Scar

Under the same Body category, all players can find a Body Scars category with an option for Teen and older male Sims (masculine or feminine frame) to add a Top Surgery Scar to their Sims.

Binders and Shapewear

With this update, players can find two new assets in Create a Sim. Under the Tanks, in the Tops category, you will find a Binder top asset for your Teen and older Sims. In the Underwear category for Bottoms, there is a new shapewear asset for your Sims as well!

They’ve also added hearing aids and glucose monitors so you can create realistic characters with disabilities.

At Medium, Jude Doyle surveys transmasculine “Patron Saints”, from medieval monks assigned female at birth, to Pauli Murray, “the first Black person assigned female to be ordained to the Episcopalian priesthood.” Doyle notes that the cloistered life was far from a perfect refuge for gender outlaws. It’s good to know that people like us existed, and were considered holy, but we shouldn’t romanticize the compromises they had to make.

Escaping into the church was a privilege, and a gendered privilege at that; we know of dozens of transmasculine monks, but there are no transfeminine nuns on record. Trans girls who ran away from home, fleeing “bandits” or marriage or parents, did not have this option…

At Salon, feminist writer Amanda Marcotte is following the unfolding story of Florida Gov. Ron DeSantis’s book bans.

[T]eachers in Manatee County, Florida were told that every book on their shelves was banned until otherwise notified. Failure to lock up all their books until they could be “vetted” by censors, teachers were warned, put them at risk of being prosecuted as felons.

The facts of this situation are straightforward: A Florida law signed by DeSantis requires that every book available to students “must be selected by a school district employee who holds a valid educational media specialist certificate,” in most cases, the school librarian. This may sound reasonable on its surface, but as the situation in Manatee County shows, in reality, it’s about creating a bottleneck preventing books from getting into the hands of students. Even more importantly, it’s about establishing the idea that books are inherently dangerous objects, to the degree that no student can be allowed to handle one without heavy-handed surveillance…

…In Duval [County], a principal warned teachers that allowing students to read books could result in felony prosecution.

Marcotte perfectly sums up the philosophy behind censorship:

Authoritarians hate reading for the same reason they hate sex, or any private behavior that allows people to experience thoughts and feelings outside of the authoritarian’s control. Learning to sit quietly and read by yourself is, for most people, the first step towards being able to sit with your own thoughts.

Go make Ron DeSantis mad! Read Electric Literature, a smart online journal edited by (gasp!) a Black trans woman, the fantastic Denne Michele Norris. Some pieces I’ve enjoyed recently include Benjamin Schaefer’s essay “We Need to Talk About Professional Jealousy” and [sarah] Cavar’s poem “My Autism Has a Mighty Appetite”.

In the December 2022 issue of The Baffler, Kristin Martin offers an unsettling exposé of Christian foster care influencers. “Wards of God” describes the latest iteration of the colonialist project to “rescue” children from marginalized communities and use them as props for white evangelism. Two-thirds of kids in foster care are there because social workers found parental “neglect,” a broad term that includes the effects of poverty on families with no abuse history. Instead of helping the whole family achieve stability, the foster care system is geared toward child removal. Foster parents receive payments while birth families have to meet draconian requirements to see their children again, let alone reclaim them. Most children characterized as “orphans” by Christians with a savior complex have living parents who were either struggling to meet their material needs, or deceived about the permanent nature of international adoption. “Scrolling through evangelical foster momfluencer accounts, with their testimonials about how God gets them through the hard seasons of care, and how they get too attached to the children in their homes, you can almost forget about the families on the other side: families that didn’t need to be policed and broken apart in the first place,” Martin concludes.

Hilarious gay advice columnist John Paul Brammer a/k/a Hola Papi! has excellent counsel for a queer writer stuck in a pearl-clutching peer group. Read his latest Substack post, “I Hate My Writing Group”. (Sorry Papi, I don’t know how to add the upside-down exclamation point in this blogging platform.)

Incuriosity is thriving at the moment. People seem incredibly proud of publicly renouncing critical thinking in favor of asserting a frustratingly simplistic “thing good or thing bad” mindset…

Worse yet, we’ve come to think of art—all art—as commercial goods that warrant this calculation of the “Moral Nutrition Facts” to ensure we’re not feeding anything “bad” to our brains. So we arrive at a place where art is constantly screaming its own virtues at us. All the rough edges get sanded away, and the lines between “good person” and “bad person” are boldly drawn with one of those ridiculously large Sharpies in mass-produced, infantilizing literature that reassures us that we are good people for putting it on our shelves.

Archives can be subversive. As DeSantis and his fellow authoritarians know, erasing a people’s history makes them isolated and vulnerable to political elimination. I recently had the privilege of touring the David Ruggles Center, an abolitionist history museum in Florence, MA. Their Black history library is available for on-site use only, since their all-volunteer staff can’t keep up with running a lending library. I was sad that all this knowledge never reaches the average middle school or high school classroom. Heck, I went to expensive private schools and colleges in liberal cities and didn’t learn most of the stuff I’m discovering from The 1619 Project on Hulu.

At Nursing Clio, a blog about social justice issues in gender and medicine, Amanda E. Strauss writes about being the director of a new archive about childhood sexual abuse at Brown University’s John Hay Library. The project was barely underway when COVID lockdown hit, Strauss’s father died, and she recovered her incest memories.

I disclosed my truth – “I am a childhood sexual abuse survivor” – one by one to the colleagues and students working most closely on the collections. I led discussions on ethics and spoke with the voice of a well-trained archivist, a confident leader, and that of a survivor. It was the practice of years that kept me going during these conversations as my vision tunneled and the room began to tilt. As during the early months of COVID, the careful boundaries and personas I created to partition my past from the present and my personal from the professional evaporated, and the ground shifted under my feet. I would later learn the clinical word for this phenomena – integration. I like to think of it as healing.

Hot Oatmeal Man

So apparently M&Ms has retired its spokescandies after FOX News host Tucker Carlson complained they weren’t fuckable enough:

Woke M&M’s have returned. The Green M&M got her boots back, but apparently is now a lesbian maybe? And there’s also a plus-sized, obese Purple M&M…

M&M’s will not be satisfied until every last cartoon character is deeply unappealing and totally androgynous, until the moment you wouldn’t want to have a drink with any one of them. That’s the goal. When you’re totally turned off, we’ve achieved equity. They’ve won.

In the Reiter’s Block household we only eat sugar-free transgender M&M knockoffs.

So I really think it’s time we talk about our corporate mascot kinks. What housewife or latent homosexual hasn’t wanted the Brawny Paper Towel Guy to appear outside their kitchen window? (As of 2017, there’s also the lipstick lesbian version, thanks to Georgia-Pacific’s #StrengthHasNoGender campaign.)

Vs. The New Brawny Man | MAKYA MCBEE VS.

Thirsty holes fan fiction just writes itself, am I right?

Every morning, like a good autistic, I eat the same thing for breakfast: a two-egg omelet and Quaker Oatmeal with soy milk. I got to talking with my equally filthy-minded family about the important questions: Who is the Quaker Oatmeal man and can he get it?

According to the website Pop Icon, his name is Larry and he was redesigned in 2012 to be slimmer and more youthful than the fellow we remember from our childhood cereal canisters.

While many have thought the Quaker man was designed after William Penn, Quaker has stated he was chosen due to the Quaker faith projecting “the values of honesty, integrity, purity, and strength.”

Looking pretty good for a guy who made his debut in 1877, Larry was America’s first registered trademark for a breakfast cereal (thus saith Wikipedia). In 1965, a new advertising slogan was introduced: “Nothing is better for thee, than me”.

Come to Daddy…

Pop Icon will lead you down the rabbit hole of researching other classic mascots’ names and backstories. For instance, did you know Cap’n Crunch liked to “sail the milk sea” with a mermaid girlfriend?

magnolia_bulkhead

“Magnolia Bulkhead”…wasn’t she on RuPaul’s Drag Race?

Another staple of our household diet, 90-second microwaveable rice packets, no longer bear the smiling face of “Uncle Ben” since the 70-year-old brand changed its name to “Ben’s Original” during the anti-racist reckonings of 2020. Aunt Jemima was retired by parent company Quaker Oats in 2021 for the same reason. The brand is now called “Pearl Milling”. The website Organic Authority explains the offensive stereotypes behind these characters:

The use of the term “Aunt” (and, for that matter, the “Uncle” on “Uncle Ben’s,”) wasn’t familial. Rather, it was a term used for elder slaves that often worked in homes instead of the fields. Using the word “aunt” and “uncle” in place of “Mrs.” or “Mr.” lowered their status with their masters.

The Aunt Jemima brand is now mostly known for its syrup, but it started out as a quick-rising flour, mainly used for pancakes and biscuits. Its popularity exploded, and by 1915 it was one of the most well-recognized logos in the country. It even changed trademark laws to help protect its iconic mascot. Early versions of the Aunt Jemima flour packaging included paper doll cutouts for children that showed Jemima and her family barefoot in old, tattered clothing with an option to make them over in nicer outfits as part of the rags to riches story, further elevating the white savior narrative. Their success only came at the hands of the white founder and customers.

“The character of Aunt Jemima is an invitation to white people to indulge in a fantasy of enslaved people — and by extension, all of Black America — as submissive, self-effacing, loyal, pacified and pacifying,” Michael Twitty, culinary historian and author of “The Cooking Gene,” wrote for NBC News. “It positions Black people as boxed in, prepackaged and ready to satisfy; it’s the problem of all consumption, only laced with racial overtones.”

I can’t argue with the need for an update of these problematic logos. But I hope the endgame isn’t to scrub all images of Black characters from advertising. Could the “Ben” on the rice package (currently not depicted at all) be redesigned as a modern role model, like a Black businessman or chef? Is it even possible, though, to create a non-stereotypical product mascot who’s a person of color, in a racist society like ours?