I had a whole list of links to recommend this month, and then Politico broke the story today about the leaked Supreme Court draft opinion that seems likely to overturn Roe v. Wade. As feminist journalist Jude Doyle lays out in chilling detail in “We Have Entered the ‘Anti-Gender’ Endgame” at Medium, the Court’s proposed radical rollback of the right to privacy would jeopardize all of the LGBTQ civil rights and reproductive healthcare protections we’ve relied upon in the past 50 years:
We are not going back to the way things were before legal abortion. We are going somewhere much worse.
After Roe is overturned, abortion will become illegal in all or most circumstances in 21 states. The “right to privacy” on which Roe hinges was established in an earlier case,Griswold v. Connecticut, which established the right to contraception; Alito specifically names Griswold as a faulty ruling, and it will almost certainly be overturned as well, making birth control illegal. This might not immediately inspire panic — why not just go to a safe state to get your abortion or your IUD? — but the states that pass abortion bans will also pass travel bans. If you leave home pregnant and come back otherwise, that itself will be illegal…
Griswold also formed the basis of Obergefell v. Hodges (the right to marry someone of the same gender) and Lawrence v. Texas (the right to have queer sex, ever, at all, without being criminalized). If there is no “right to privacy” and no sovereign right to control one’s healthcare decisions, then bans on HRT and gender-affirming surgery for adults are within the realm of realistic possibility; anti-trans advocates like Abigail Shrier have been obsessively framing transmasculine transitions in particular as attacks on the “fertility” of “young women,” and anti-choice legislation will likely sharpen the attacks on transition care across the board.
We need to make these connections now, because our enemies are already making them. Alito is overturning Roe, not just on the basis that the decision was faulty, but because any “unenumerated right” — that is to say, a right that can be safely assumed on the basis of the Constitution, but which is not specifically named within it — must be “grounded in U.S. history and tradition” in order to be valid. Gay marriage, gay sex, youth transition, any transition, interracial marriage, domestic partnership without marriage, abortion. contraception, or simply not being forcibly sterilized and/or detransitioned by the state — none of this is safe. None of this is “traditional.” All of it is on the line.
I don’t have any brilliant political advice except: Solidarity. Harvey Milk understood this when he built coalitions between labor unions and gay-rights activists. A lot of us have fallen into a traumatized pattern where we resent other groups’ struggles for drawing attention away from our own; this is often the root of lesbian-feminist qualms about transgender issues, for instance. We can’t allow ourselves to be split apart this way anymore.
Along those lines, Jewish Currents ran a thought-provoking essay by Eli Rubin called “The Soul of the Worker”, rediscovering a 1940s Chabad author’s fiction lamenting the cultural opposition between Jewish observance and modern socialism. Marx’s anti-religious attitude isn’t the only possible path for the Left to take. There are interesting parallels here to American Christians’ fears that secularism and liberalism go hand in hand, such that progressive policies are perceived as an attack on faith. Rubin explains:
[C]ontemporary Chabadniks are likely to associate socialism with their inherited memories of Soviet persecution. Thousands can recount stories of grandparents and great-grandparents who were shot or sent to the Gulags for practicing and perpetuating their Jewish way of life… Given this background, it is understandable that contemporary Chabadniks often respond to any invocation of socialism with suspicion, or even fear. This reflex is part of a broader matrix of factors that skews political inclinations among Hasidic Jews to the right, so that when it comes to the ballot they tend to be more aligned with political elites than with working people whose interests might appear much closer to their own.
My alma mater is making both symbolic and material changes to reckon with the exploitative sources of its wealth. Lydialyle Gibson describes a new report on “Harvard’s Slave Legacy” in our alumni magazine.
The report—deeply researched and heavily footnoted, the culmination of a years-long effort—lays out the findings and recommendations of the Presidential Committee on Harvard and the Legacy of Slavery, formed in 2019 by President Lawrence S. Bacow, to study the University’s entanglements with slavery and its enduring consequences. (The report, recommendations, and other primary materials can be found on the project’s website, also unveiled today.) Those entanglements with slavery were in some cases very direct: the committee found records of at least 79 people who were enslaved by Harvard presidents, overseers, and faculty and staff members before the practice was outlawed in Massachusetts in 1783—many more than had been previously known. (Two of their tombstones stand in the Old Burying Ground across from Harvard Yard: a woman named Jane who was enslaved by Harvard steward Andrew Bordman—who owned at least eight people—and a woman named Cicely, enslaved by University tutor, fellow, and treasurer William Brattle.) In other cases, the links were financial or intellectual; the University benefited enormously from the slave trade, for example, through investments and donations, and Harvard scholars promoted racist ideas that underpinned slavery and other racial hierarchies.
We Northerners like to think of slavery as a Southern institution, but the ugly truth is that our elite universities, businesses, and cultural treasures were also built on wealth from these atrocities:
One of the strongest connections the 130-page report draws is between the University’s early growth and prosperity and the slave trade, first in the Caribbean and later in the American South. The colonial era’s economic alliance with the sugar islands of the West Indies—trading New England food, fuel, and lumber for Caribbean tobacco, coffee, and sugar produced by enslaved Africans (or for slaves themselves)—“effectively made Boston a slave society,” according to historian Wendy Warren, quoted in the report. That description included Harvard: “For roughly a century, Harvard had operated as a lender,” the report states, “and derived a substantial portion of its income from investments that included loans to Caribbean sugar planters, rum distillers, and plantation suppliers. After 1830, the University shifted its investments into cotton manufacturing, before diversifying its portfolio to include real estate and railroad stocks—all industries that were, in this era, dependent on the labor of enslaved people and the expropriation of land.”
In addition to renaming buildings and so forth, Harvard says it’ll invest actual money in supporting Black and Indigenous communities that are impacted by slavery and colonialism. It’s hoped that they will also return human remains and photographs of slaves from their science and anthropology collections to the descendants of the people involved.
Do you need something positive to keep you alive despite all this bad news? You should be watching “Our Flag Means Death” on HBO, a pirate rom-com series where everyone is queer and that’s not even an issue. It’s really a show about two middle-aged men who tenderly, ridiculously, bravely start to overcome the toxic masculinity that teaches us that affection is for sissies. Check out this interview with creator David Jenkins at The Verge, and this appreciation essay from Maya Gittleman at Tor.com, “Act of Grace: Masculinity, Monstrosity, and Queer Catharsis in Our Flag Means Death“. (There are some spoilers, so watch the show first.)
Then check out Sam Herschel Wein’s funny and pointed poem at Waxwing Literary Magazine, “I’m tired of the gays, bring me a Grade A Faggot”:
…if I had a jockstrap for every jockstrap
that didn’t know how to properly love
a body. I’m giving up on the gays because
they’re too interested in just being men,
in just shoving in and bonk bonk bonk
like I’m not even there beneath them.
delight in me.