Poem: “The Tune Michael”


This poem of mine was recently published in the 4th anniversary issue of the Istanbul Literary Review, edited by Susan Tepper and Gloria Mindock.

The Tune Michael

    for Karen and Dino

What comes through to the bedded boy, the laid-down boy,
the boy dark as church, weathering a sleep
fallen in childhood — all my hope

the boy wiped and leaking, the boy the body feeding
the house with its banked fires,
center of our constellation on God

is founded what comes to us through the body
is like practicing music
before anyone arrives, the nave’s silence maple thick

and sun after sun content to fall
through change and chance through dust
but no word, should that be enough?

What is enough for the boy tucked and sheeted,
sung favorites, insensate to our tender gloves,
still my trust rituals of a retired flag —

what funeral, what cure?
How much his life for ours
springeth out of naught

oh, let there be an inside
to this night, this boy bread,
in his flesh a listener

hidden like God in wine.

****
The tune mentioned in the title is #665 in the 1982 Episcopal Hymnal, written by Herbert Howells to accompany the poem “All My Hope on God Is Founded”. This video from Westminster Abbey includes captioned lyrics.

Signs of the Apocalypse: Fancy Feast, Darling?


I’ve always suspected that the Fancy Feast cat food commercials targeted lonely women who want to fantasize that they’re having a dinner date with someone of their own species. (Full disclosure: when I was three, I did pretend that my grandma’s orange tabby “Sidney” was a handsome prince; my feline paramour later turned out to be “Sydney”, thus setting the stage for my genderqueer life.) The new ads for Fancy Feast Appetizers prove that I’m not making this up. “Romance your cat’s taste buds with Fancy Feast® Appetizers. Fancy Feast® is the perfect way to express your love.”

Hold on a moment. Why do cats need appetizers? It’s not like they have to wait very long for you to plop their main meal out of the can. In the meantime, they’d be perfectly happy to lick themselves, sleep, or listen to you talk about your feelings. 

In other furry news, UK-based LoveHoney can tell you how your neighbors allocate their sex-toy dollars. For instance, I now know that “People in Northampton spend 2 times the national average on Fetish Clothing”. However, our sister city is only “the 102nd sexiest place in the UK”, behind Pontypridd but ahead of Teddington. Oh, the shame.

Bishop Spong Says: Equality Is Beyond Debate


Episcopal Bishop John Shelby Spong has written an eloquent and impassioned manifesto explaining why he will no longer debate Christians who oppose full equality for gays and lesbians. I’m not generally a fan of Bishop Spong because, like some of his fellow liberal Christian theologians, he can sound arrogant and dismissive towards those who still cherish belief in the divinity of Jesus, a personal God, and other elements of traditional Christology. In this manifesto, though, he really knocks it out of the park. Hat tip to the Soulforce e-newsletter for this link. An excerpt:

I have made a decision. I will no longer debate the issue of homosexuality in the church with anyone. I will no longer engage the biblical ignorance that emanates from so many right-wing Christians about how the Bible condemns homosexuality, as if that point of view still has any credibility. I will no longer discuss with them or listen to them tell me how homosexuality is “an abomination to God,” about how homosexuality is a “chosen lifestyle,” or about how through prayer and “spiritual counseling” homosexual persons can be “cured.” Those arguments are no longer worthy of my time or energy. I will no longer dignify by listening to the thoughts of those who advocate “reparative therapy,” as if homosexual persons are somehow broken and need to be repaired. I will no longer talk to those who believe that the unity of the church can or should be achieved by rejecting the presence of, or at least at the expense of, gay and lesbian people. I will no longer take the time to refute the unlearned and undocumentable claims of certain world religious leaders who call homosexuality “deviant.” I will no longer listen to that pious sentimentality that certain Christian leaders continue to employ, which suggests some version of that strange and overtly dishonest phrase that “we love the sinner but hate the sin.” That statement is, I have concluded, nothing more than a self-serving lie designed to cover the fact that these people hate homosexual persons and fear homosexuality itself, but somehow know that hatred is incompatible with the Christ they claim to profess, so they adopt this face-saving and absolutely false statement. I will no longer temper my understanding of truth in order to pretend that I have even a tiny smidgen of respect for the appalling negativity that continues to emanate from religious circles where the church has for centuries conveniently perfumed its ongoing prejudices against blacks, Jews, women and homosexual persons with what it assumes is “high-sounding, pious rhetoric.” The day for that mentality has quite simply come to an end for me. I will personally neither tolerate it nor listen to it any longer. The world has moved on, leaving these elements of the Christian Church that cannot adjust to new knowledge or a new consciousness lost in a sea of their own irrelevance. They no longer talk to anyone but themselves. I will no longer seek to slow down the witness to inclusiveness by pretending that there is some middle ground between prejudice and oppression. There isn’t. Justice postponed is justice denied. That can be a resting place no longer for anyone. An old civil rights song proclaimed that the only choice awaiting those who cannot adjust to a new understanding was to “Roll on over or we’ll roll on over you!” Time waits for no one.

I will particularly ignore those members of my own Episcopal Church who seek to break away from this body to form a “new church,” claiming that this new and bigoted instrument alone now represents the Anglican Communion. Such a new ecclesiastical body is designed to allow these pathetic human beings, who are so deeply locked into a world that no longer exists, to form a community in which they can continue to hate gay people, distort gay people with their hopeless rhetoric and to be part of a religious fellowship in which they can continue to feel justified in their homophobic prejudices for the rest of their tortured lives. Church unity can never be a virtue that is preserved by allowing injustice, oppression and psychological tyranny to go unchallenged.

In my personal life, I will no longer listen to televised debates conducted by “fair-minded” channels that seek to give “both sides” of this issue “equal time.” I am aware that these stations no longer give equal time to the advocates of treating women as if they are the property of men or to the advocates of reinstating either segregation or slavery, despite the fact that when these evil institutions were coming to an end the Bible was still being quoted frequently on each of these subjects. It is time for the media to announce that there are no longer two sides to the issue of full humanity for gay and lesbian people. There is no way that justice for homosexual people can be compromised any longer.

I will no longer act as if the Papal office is to be respected if the present occupant of that office is either not willing or not able to inform and educate himself on public issues on which he dares to speak with embarrassing ineptitude. I will no longer be respectful of the leadership of the Archbishop of Canterbury, who seems to believe that rude behavior, intolerance and even killing prejudice is somehow acceptable, so long as it comes from third-world religious leaders, who more than anything else reveal in themselves the price that colonial oppression has required of the minds and hearts of so many of our world’s population. I see no way that ignorance and truth can be placed side by side, nor do I believe that evil is somehow less evil if the Bible is quoted to justify it….

Online Literary Roundup: Stickman Review, The Post Office Poems


There’s no shortage of great contemporary writing online. Here are two sites I just discovered today:

Stickman Review, a biannual online literary journal edited by Anthony Brown, publishes memorable literary prose, poetry, and artwork. Their latest issue, Vol. 8 No. 2, features a powerful story by Leah Erickson. “Judy Garland” depicts the relationship between a pre-teen boy and his troubled, fragile mother, as they wait amid a crowd of fans at Grand Central Station for the movie star to arrive for the premiere of “The Wizard of Oz”. Erickson captures the psychological darkness and interiority of adolescence, with a sexual subtext that is never made crudely explicit, as the boy, like his fellow Americans on the cusp of World War II, struggles to distinguish hopeful fantasy from dangerous mania.

Other fine entries in this issue include poems by Gale Acuff and Jackie Bartley.

The Post Office Poems blog is an interactive, ongoing poetry project highlighting Fall City, Washington, and the Snoqualmie Valley, written by an anonymous author and posted weekly on the bulletin board at the Fall City Post Office.
The author explains:

The idea for the Post Office Poems began with a simple posting of a poem on the bulletin board at the Fall City Post Office on October 6, 2009 by an anonymous poet. Everyone in town has a post office box, there is no delivery within the city as it is pretty much out in the boonies, “rural”. When you pick up your mail after hours you enter the back door which is always unlocked. To the left on the wall is a large bulletin board with a typical assortment of small notices for rentals, items for sale, upcoming events and business cards. Once you read these, the next time you come in the reading selection becomes pretty boring. There is nothing else on the walls, though I’ve noticed lately as you come in the door the wind has blown a large handful of brilliant orange, red, yellow and brown leaves across the floor.

Thus an idea was born to enliven the lobby experience for townsfolk. Once a week a poem is posted on the board. The first was called “Four Feathers from Fall City”, it was posted on a Tuesday night about 9:30 pm with three white tacks, on a sheet of white typing paper. When I had just pushed in the last tack I heard a car pull up. I looked out the door and there was a cop car just outside. Was I breaking some unknown Postal Service rule or federal bulletin board law? As I walked out the door, an officer in full uniform walked in and said, “Hello there, how are you?”

I said, “Hello, fine thank you.” and nervously left. I wanted the poems to be anonymous. When people of Fall City read them, I want the poem and it’s images to be exerienced and enjoyed. This project is interactive. A piece of plain white paper, a poem, the quiet lobby, and then whatever happens next in the reading, the feelings of the reader, etc. will be a discovery. Something new. A gift.

I was particularly moved by the entry “Seven Pigeons and the White Angel”, a tribute to a young man who drowned in the river. The author handles a potentially sentimental subject with subtle yet deep emotion and a gift for describing the sublime landscape of the Northwest. 

Gerrymandered State Districts Exploit Disenfranchised Prisoners


Last week’s cover story from the Valley Advocate, the Northampton region’s free alternative weekly newspaper, reports that prison inmates are counted as residents for purposes of drawing state and federal legislative districts, even though these inmates lack the right to vote. The result, as Maureen Turner writers in her article The Prison Town Advantage, is that communities with prisons have disproportionate political power while the prisoners’ hometowns (often minority and urban areas) lose power:

…The Prison Policy Initiative, an Easthampton-based nonprofit, has released numerous reports in recent years examining the problem in states around the country; this month, PPI is releasing a report, “Importing Constituents: Prisoners and Political Clout in Massachusetts,” that looks at the effects here. The report, co-authored by PPI Executive Director Peter Wagner and colleagues Elena Lavarreda and Rose Heyer, finds that five of the state’s legislative districts would not even exist in their current configurations if their population counts did not include prison inmates.

This apparently unintended data-gathering quirk, Wagner said, has profoundly detrimental consequences for the distribution of political power—consequences that extend further than one might expect.

Counting disenfranchised prisoners to draw up legislative districts “makes no sense,” Wagner said, “and is actually offensive to our notion of democracy.”

It also bears, in the words of Boston-based voting rights attorney Brenda Wright, an “uncomfortable resemblance” to the “three-fifths” compromise between Southern and Northern states written into the U.S. Constitution in 1787. That provision declared that a slave would count as three-fifths of a person for the purposes of apportioning congressional districts.

“The slave states benefited in terms of political power, based on a population that couldn’t vote,” said Wright, who directs the Democracy Program for Demos, a public policy and advocacy organization. More than 220 years later, legislators with prisons in their districts are likewise benefiting from a population that’s also denied the vote—while other districts lose.

*

Peter Wagner began studying prison-based gerrymandering while a law student at Western New England College. His first project looked at neighboring New York State, where the effects are especially dramatic. There, Wagner noted in a 2002 report, 91 percent of prison cells are located in the upstate region, whose economy depends heavily on the prison industry. But only 24 percent of prisoners actually come from upstate New York; the majority—66 percent—comes from New York City.

As a result, Wagner said in a recent interview, “the whole center of gravity shifts.” For state legislators who have prisons in their districts, the facilities are a boon: the prison population swells local numbers enough to justify the creation of a legislative seat, while the prison creates jobs and spurs related economic activity in a part of the state that sorely needs both. According to PPI, seven legislative districts in upstate New York would not have the minimum population required for a district were it not for their prisoners.

But not everyone wins under this scenario. While upstate legislators may have prisoners in their districts, because those prisoners cannot vote, there’s no incentive for the legislators to support policies that could positively affect the urban districts where the majority of prisoners come from. Meanwhile, because the prisoners are not counted in their hometowns, those communities’ populations, for the purposes of creating legislative districts, drop.

“Prisoners and their families have negative political clout,” Wagner said.

And it’s not just prisoners (and the family and neighbors that remain in their hometowns) who feel the effects of this imbalance, Wagner noted. Residents who live in districts without prisons have, in essence, less political influence than those in districts that do have prisons.

“These … districts get an enhanced say, which hurts every other district in general, and hurts the district where prisoners come from even more,” Wagner said.

Meanwhile, prisoners—despite the fact that they contribute to a prison-district legislator’s political power—have no political influence over “their” representative. “The way things should work is, if a legislator doesn’t represent some of his or her constituents, there’s a check in place—the overlooked residents can vote that person out,” Wagner said. “But when some of those constituents can’t vote, that natural check and balance doesn’t work.”

Read the whole article here.

Visit the Prison Policy Initiative website to learn more. Another interesting report recently produced by PPI argues that “a Massachusetts law that requires a mandatory sentence of at least two years for certain drug offenses committed within 1,000 feet of schools does not work to protect children from drugs and has the negative effect of increasing racial disparities in incarceration.”

William “Wild Bill” Taylor: “Bored in Sunday School”


Taylor, a Winning Writers subscriber, often emails me his poems about the spiritual disillusionment of the Vietnam generation. This latest entry is one of my favorites. Read my critique of his poem “Corpus Christi” on our website.

Bored in Sunday School

In better times,
we would have been best friends,

growing up with pals down the street,
with our Davy Crockett hats, and our Johnny
    Unitas helmets,

after school was our first attempts at understanding
the head and shoulder movements of the opposite sex,

such mysterious lamentations of nature,
we also were becoming bored in Sunday school,
figuring all this talk of morals was bad for our
    young souls,
we had worlds and mountains to conquer,
our chapter in history had yet to be written,
all of us could do it better than
it had been done before!

the afternoon matinee became the Saturday night
    chick
flick,
where we suddenly were consumed with our looks,
    and if our
hair and nose were the correct lengths for our species,

we did not care, in the beginning, that our lovers were
    the fruitful results
of aloofness, we held them secure in the dreamland
    epitaph of insecure country boys
who prayed, not to the Sunday god, but that deity who
    ran naked from

the Garden of Eden,

when these starlets whispered “I love you”, we were
    certain
our aging would stop,

those blue eyes held us dear,
their ample breastplate provided cover,
their legs, wrapped round us,

until the next sunlight
awakened the merging of passion,

and the future,
was a bitter cough drop,
yet, swallowed,

funny, the old drunk told me,
nothing stays wonderful, forever…

Friday Non-Random Song: Queen, “Too Much Love Will Kill You”


I’ve always thought of myself as a person who shunned emotional drama, but in this as in so many things, I’ve come to realize that I’m not much different from the rest of the human race. “Love” is many things besides eros: attachment to parents or parent figures, idealization of a community or institution, intimate friendship, or passionate self-projection into a future that may not come true. The fact that my romantic history is as pleasantly simple as a mayonnaise sandwich has not spared me these other forms of rapture and heartbreak.

An enduring dilemma in my spiritual life is how to cherish the world and its people without seeking more solace there than perishable and imperfect human beings can give; how to keep an open heart without trusting foolishly and prematurely. In the Book of Common Prayer, we ask God “that, with you as our ruler and guide, we may so pass through things temporal, that we lose not the things eternal” (Collect for Proper 12).

But I’ve been having a crisis of faith lately about the proper priority of Jesus’ two great commandments. Asceticism and hard-heartedness are common overreactions to the painfulness of human love. I see Christians invoking God’s sovereignty as a reason to be deaf to the suffering of non-Christians supposedly condemned to hell, or same-sex-oriented people supposedly condemned to lives of loneliness and deception. God’s love is not enough, or everyone would be a monk.

As for a “personal relationship with Jesus”, I don’t know how I would distinguish that from talking to my novel characters. I’ve written a lot on this blog about trusting one’s own perceptions, not because they’re always correct, but because one has no choice. I would really like to feel that Jesus was as real to me as the person sitting next to me on the subway. Still, I’ve been hurt so badly by people who put ideology ahead of compassion, that I am paranoid that this “Jesus” in my head would become a construct that diminishes my investment in the here and now. I suppose that if that happened, it would be a sign that it wasn’t the real Jesus? By their fruits you shall know them…

I’m just the pieces of the man I used to be
Too many bitter tears are raining down on me
I’m far away from home
And I’ve been facing this alone
For much too long
I feel like no-one ever told the truth to me
About growing up and what a struggle it would be
In my tangled state of mind
I’ve been looking back to find
Where I went wrong

Too much love will kill you
If you can’t make up your mind
Torn between the lover
And the love you leave behind
You’re headed for disaster
‘cos you never read the signs
Too much love will kill you
Every time

I’m just the shadow of the man I used to be
And it seems like there’s no way out of this for me
I used to bring you sunshine
Now all I ever do is bring you down
How would it be if you were standing in my shoes
Can’t you see that it’s impossible to choose
No there’s no making sense of it
Every way I go I’m bound to lose

Too much love will kill you
Just as sure as none at all
It’ll drain the power that’s in you
Make you plead and scream and crawl
And the pain will make you crazy
You’re the victim of your crime
Too much love will kill you
Every time

Too much love will kill you
It’ll make your life a lie
Yes, too much love will kill you
And you won’t understand why
You’d give your life, you’d sell your soul
But here it comes again
Too much love will kill you
In the end…
In the end.

(Lyrics courtesy of eLyrics.net)

Scott Russell Sanders: “Under the Influence”


In this unflinching and eloquent essay, first published in Harper’s in 1989, Scott Russell Sanders recalls his late father’s long descent into alcoholism and how it affected his family. His reflections will resonate with anyone who grew up with an addicted or mentally ill parent.

…I am forty-four, and I know full well now that my father was an alcoholic, a man consumed by disease rather than by disappointment. What had seemed to me a private grief is in fact, of course, a public scourge. In the United States alone, some ten or fifteen million people share his ailment, and behind the doors they slam in fury or disgrace, countless other children tremble. I comfort myself with such knowledge, holding it against the throb of memory like an ice pack against a bruise. Other people have keener sources of grief – poverty, racism, rape, war. I do not wish to compete to determine who has suffered most. I am only trying to understand the corrosive mixture of helplessness, responsibility, and shame that I learned to feel as the son of an alcoholic. I realize now that I did not cause my father’s illness, nor could I have cured it. Yet for all this grownup knowledge, I am still ten years old, my own son’s age, and as that boy I struggle in guilt and confusion to save my father from pain.

Consider a few of our synonyms for drunk: tipsy, tight, pickled, soused, and plowed; stoned and stewed, lubricated and inebriated, juiced and sluiced; three sheets to the wind, in your cups, out of your mind, under the table; lit up, tanked up, wiped out; besotted, blotto, bombed, and buzzed; plastered, polluted, putrefied; loaded or looped, boozy, woozy, fuddled, or smashed; crocked and shit-faced, corked and pissed, snockered and sloshed.

It is a mostly humorous lexicon, as the lore that deals with drunks–in jokes and cartoons, in plays, films, and television skits–is largely comic. Aunt Matilda nips elderberry wine from the sideboard and burps politely during supper. Uncle Fred slouches to the table glassy-eyed, wearing a lampshade for a hat and murmuring, “Candy is dandy, but liquor is quicker.” Inspired by cocktails, Mrs. Somebody recounts the events of her day in a fuzzy dialect, while Mr. Somebody nibbles her ear and croons a bawdy song. On the sofa with Boyfriend, Daughter Somebody giggles, licking gin from her lips, and loosens the bows in her hair. Junior knocks back some brews with his chums at the Leopard Lounge and stumbles home to the wrong house, wonders foggily why he cannot locate his pajamas, and crawls naked into bed with the ugliest girl in school. The family dog slurps from a neglected martini and wobbles to the nursery, where he vomits in Baby’s shoe.

It is all great fun. But if in the audience you notice a few laughing faces turn grim when the drunk lurches onstage, don’t be surprised, for these are the children of alcoholics. Over the grinning mask of Dionysus, the leering face of Bacchus, these children cannot help seeing the bloated features of their own parents. Instead of laughing, they wince, they mourn. Instead of celebrating the drunk as one freed from constraints, they pity him as one enslaved. They refuse to believe “in vino veritas”, having seen their befuddled parents skid away from truth toward folly and oblivion. And so these children bite their lips until the lush staggers into the wings.

My father, when drunk, was neither funny nor honest; he was pathetic, frightening, deceitful. There seemed to be a leak in him somewhere, and he poured in booze to keep from draining dry. Like a torture victim who refuses to squeal, he would never admit that he had touched a drop, not even in his last year, when he seemed to be dissolving in alcohol before our very eyes. I never knew him to lie about anything, ever, except about this one ruinous fact. Drowsy, clumsy, unable to fix a bicycle tire, balance a grocery sack, or walk across a room, he was stripped of his true self by drink. In a matter of minutes, the contents of a bottle could transform a brave man into a coward, a buddy into a bully, a gifted athlete and skilled carpenter and shrewd businessman into a bumbler. No dictionary of synonyms for drunk would soften the anguish of watching our prince turn into a frog.

Father’s drinking became the family secret. While growing up, we children never breathed a word of it beyond the four walls of our house. To this day, my brother and sister rarely mention it, and then only when I press them. I did not confess the ugly, bewildering fact to my wife until his wavering and slurred speech forced me to. Recently, on the seventh anniversary of my father’s death, I asked my mother if she ever spoke of his drinking to friends. “No, no, never,” she replied hastily. “I couldn’t bear for anyone to know.”

The secret bores under the skin, gets in the blood, into the bone, and stays there. Long after you have supposedly been cured of malaria, the fever can flare up, the tremors can shake you. So it is with the fevers of shame. You swallow the bitter quinine of knowledge, and you learn to feel pity and compassion toward the drinker. Yet the shame lingers and, because of it, anger.

Read the entire piece on the LifeRing website, an online support network for people in recovery.

Hat tip to the Calvin College Festival of Faith and Writing e-newsletter for this link. The next festival will be held in April 2010. Sanders is one of the featured speakers. I attended in 2006 and recommend it with one-and-a-half thumbs up. On the plus side, I experienced the prophetic power of the Holy Spirit during Walter Wangerin Jr.’s closing address and emerged with a new ability to write literary fiction. On the minus side, the food is terrible and the campus layout is very confusing. So if you go, rent a car and pack lots of beef jerky, and prepare to change your life.

Poemeleon “Gender Issue” Now Online


Mystery boxes! Ironic diagrams! And at least one plastic vagina… It’s the latest issue of the online journal Poemeleon, the Gender Issue, with poems from award-winning authors including Rane Arroyo, Jeannine Hall Gailey, Jennifer Sweeney, and yours truly.

Other highlights include a review of Letters to the World: Poems from the Women’s Poetry Listserv. This lively and erudite online discussion group, better known as Wom-Po, was crucial in helping me transition from the 9-to-5 cubicle world to the more solitary and unstructured life of the writer-entrepreneur, back in 2003. Wom-Po demonstrates the potential of the Internet to create a community for women writers who may not have opportunities for face-to-face mentoring. (Be warned, though – the discussion is so active that reading and responding to the messages may consume your entire day.)

Welcoming Transwomen at Women’s Colleges


This blog’s straight ally of the day, Smith College student Alexandra Bregman, writes today in the campus newspaper The Sophian in defense of allowing transgender students at women’s colleges:

Smith is not a women’s college. The confines of the gender binary are constantly blurred and redefined, as we educate one another on pronoun usage, testosterone injections and the day-to-day tribulations of what it means to be in transition. The transsexual, transgender and gender queer populations of Smith College are valid and flourishing, whether they make it onto the “I Am Smith” Web page or not. In an age where single-sex education is a niche market and a deep source of pride at Smith College, the transient population and all forms of masculinity on campus simply must be addressed….

…all students come to Smith not knowing what the future holds. It’s more than likely that an F to M candidate stumbled upon his, her, hir or ze path to self-discovery by joining the ranks of Smith’s LGBTQ (Lesbian-Gay-Bisexual-Transsexual/Transgender-Queer) community. We’re all here to discover our futures. If the future holds another name, pronoun or gender, why should that be a problem?

Unfortunately, gender realization is often difficult on campus. Students can be uncomfortable, and the question of transferring often comes up. A fellow student recounted the tribulations of not transferring. While he loves his ties to Smith, everything from the classroom situation to the bathroom to his on-campus job proves potentially awkward. The constant questions, most often, “Are you a Five College student?” can be exhausting.

Yet this student also fears that a transfer to the University of Massachusetts could be both physically and socially dangerous, especially in light of the recent abuse at Hampshire College.

According to circulating speculative blogs and e-mails, a transwoman of color was seeking refuge at Hampshire College on Sept. 24 when the Five College Public Safety entered her host’s mod, victimized her and took her to jail for trespassing. Then she was taken to the Amherst police station, where she was allegedly more aggressively sexually violated, and detained after her friends had paid bail. I am consistently shocked and saddened by challenges Trans college students face, because it really seems that there is nowhere to turn.

Read the whole article here.

Bregman focuses on the case of an F-to-M student who wishes to remain at Smith despite the awkwardness of presenting as male at a women’s college. The controversy seems to be greater in the other direction, from what I’ve read about this issue: what happens when someone who’s biologically male, but identifies as female, wants to be included in a “women-only” space? The Michigan Womyn’s Music Festival, for instance, only opened its doors to transwomen in 2006 after heated debate.

As I understand it, one rationale for women-only institutions and events is to create a safe space for a group that’s been silenced and discriminated against. Those who oppose inclusion of trans-women have argued that a person who grew up with male privilege, and whose personality was formed by being a member of the dominant group, might carry those oppressive attitudes into the women-only space, notwithstanding hir outward gender presentation.

This argument doesn’t convince me, personally. Having spent a little time with radical feminists, I understand that the presence of any man can be triggering for survivors of extreme abuse. However, I’m really wary about extending this separatist, essentialist model as the norm for women’s empowerment. Gender-nonconforming men may have been born with some privileges that we XX-chromosomal women never had, but they’ve had their own formative experiences of marginalization and discrimination. I think it’s helpful for us to share our space with women who’ve had different experiences of both gender privilege and gender bias, so that we don’t focus on our own sufferings to the exclusion of others.