January Links Roundup: Writing Magic

Happy new decade, readers! Many links have been collected over winter break for your enjoyment. I have only two resolutions: do my tiny part to roll back fascism in America, and finish the f*%$ing novel.

Writing for West Branch, the literary journal of Bucknell University, Kathryn Nuernberger reviews five recent poetry books under the heading “The Poetics (and Politics) of Spells”. Among them is the new collection A Sand Book from one of my favorite contemporary writers, Ariana Reines. Nuernberger examines how these books use techniques of ritual and magic, such as litanies and astrological concepts, to create poems that are a written artifact of a transcendent spiritual experience. Poems drawing on marginalized traditions like Vodou can also function as protection spells against racist oppression.

Fashion is another type of embodied ritual with a political dimension. At the literary journal ANMLY, the Issue #29 feature “Queering in Plain Sight: a folio of queer fashion” gathers creative writing and artwork that explores the frontiers of self-presentation. From editor Addie Tsai’s introduction:

These delightful, fierce, inimitable, and unapologetic contributions transcend the lines between genre just as we transcend the lines between gender, sexuality, aesthetic, and style. What we queers make of our bodies and community is how we insist on our own existence, then and now, especially in a world that works tirelessly to erase us, in small and large ways. The marvelous work included in this folio embraces all the layers of hybridity, just as we do. We are collages of our own making, in cut and line and color and seam and material and shade and skin and body. Sometimes, stitching ourselves to one another through the patterns our bodies make is all we have to get us through each year, each day, each moment.

I’m still reading this folio, but so far, I was especially struck by Miriam Bird Greenberg’s creative use of punctuation and line breaks to surprise the reader with multiple meanings, and Antonius-Tin Bui’s intimate yet glamorous genderqueer photo portraits.

It often seems like the mainstream image of queer style is a slender, tomboyish, young, white assigned-female-at birth person. Those folks are very handsome, no doubt, but the rest of us who don’t fit that body type can feel at a loss for personal style options. On the blog of clothing brand Qwear, founder Sonny Oram’s feature “9 Plus Size Cuties Share Tips for Androgynous Style” showcases larger butch and femme folks of different races who put together eye-catching looks from a mix of “masculine” and “feminine” pieces. Ree Melanen has inspired me to hunt down some vintage sweater clips as an alternative to my bowties and bolo ties. Personal shopper and stylist William “Beave” Brooks shows that you don’t have to give up pinks and florals to be a fine-looking dude. Check out Anastasia’s vintage clothing shop Androgynous God on Etsy, too.

The beleaguered Left in the age of Tan Dumplord is doing what it does best, blaming the most vulnerable members of its constituency for distracting the electorate from issues with supposedly broader appeal. Yes, I’m talking about the dangerous nonsense that is “gender critical feminism”, a cosmetic re-branding of transgender-exclusive radical feminism (TERF-ism), which is especially on the upswing in the U.K. In a still-timely 2018 piece at Tits and Sass, a journalism site written by and for sex workers, Juniper Fitzgerald lays out why “Gender Critical Feminism Is Fascism”. Both movements divide society into “us and them”, and evoke a mythical past characterized by a purity that we have lost.

The alliance between “gender critical feminists” and the alt-right has been forged on mutual bigotry: hatred for trans people and sex workers. “Gender critical feminists” are willing to sacrifice access to medical care, abortion, and self-determination in their alliance with the alt-right for the sole purpose of harassing, doxing, and generally inciting violence against trans people and sex workers.

Historically, factions of white feminism have flirted with fascism, from the overt racism of the Suffragists in the US to the Christian Temperance Movement here and abroad…

…While the alt-right conjures up mythic pasts that are entirely race-based and, of course, racist, gender critical feminists rely on myths about their own oppression. This is where their hatred for trans women and their hatred for sex workers intersect—in order to maintain the illusion that patriarchal oppression is solely rooted in genitals, secondary sex characteristics, and reproduction, gender critical feminists must create fantasies of “real” women and “unreal” women. According to gender critical feminists, trans women are not “real” because of secondary sex characteristics,while sex workers are likewise “unreal” because we complicate the notion that sex and reproduction are patriarchal tools for controlling women.

Certainly, the fact that we live under a heteropatriarchy is undeniable. And of course the sex industry, like all industries under heteropatriarchy, operates in specific ways on account of existing under oppressive social systems. But gender critical feminists argue that sex industry workers perpetuates these oppressive social systems, which is akin to blaming low-wage laborers for capitalism.

Moreover, this purposeful scapegoating of the sex industry makes sex workers the barometer by which “respectable” feminists measure their own “purity”: real women don’t hurt other women, gender critical feminists imply. Real women, real feminists, should starve to death before giving a commodified blowjob. For the cause!

Looking back at another period of crisis, Lambda Literary’s article “Will We Survive the 1980s?” excerpts an essay by Bay Area writer and critic Steve Abbott (1943–1992), one of many talented artists of his generation lost to AIDS. In this piece, Abbott surveyed the tremendous progress in gay rights and visibility since Stonewall, but worried that his community would be nearly erased by the twin forces of the epidemic and consumerist assimilation. Was autoimmune disease the symbolic fruit of generations of internalized homophobia, the self turned against itself? The cure is not only medical or political, but spiritual and ethical:

To fight AIDS and the conditions that threaten us, we need more than scientific research, more than money, more than leadership. We need to rethink America’s spiritual, political, social, and cultural systems at the most fundamental root level. How do we use power? How do we use language? It is clear that what we are doing now—as bosses and workers, as men and women, as gays and straights, as whites and non- whites—is killing us all. And as we project these attitudes onto other species and towards the Earth’s ecological system, we are jeopardizing our very planet. I would argue that today we can no longer afford to see anything—not even “gay liberation” or our survival—as a separate issue needing a separate cultural, political or spiritual agenda.

This does not mean I intend to renounce my sexual orientation, far from it. Even in times of sadness or loneliness, it remains my greatest source of strength and joy. But if my sexuality is a social construct, I can change how I think about and act on it.

“Gay is good” doesn’t have to mean what I used to think—that I need a lot of sex or a lover to be happy. Nor need it mean the opposite—stoic celibacy. It can also apply to how I center and balance myself, how I choose and nurture friendships, how I support my community. And when I consider or have sex, can I change how I think about it—to admire, share, and enjoy beauty without trying to use, own, or consume it? Pleasure is good but we are not objects. And contrary to what fashion, ads and some songs suggest, neither are we just images or toys.

In work and play, how can I free myself from the hype of competitive stress? Can I learn to accept and find joy in the present moment, even when it’s not what I might prefer? Can I continue to take risks, to redefine myself? Can I wake up from sexism, racism, ageism, and careerism without becoming obsessed about being “politically correct?” Can I set and fulfill goals, while still allowing spontaneity? In short, can I take my energy glue out of the worry/fear/consumer trap?

What is the right amount of hedonism in response to oppression–enough to affirm that you have worth and deserve joy, but not so much that it becomes the opiate of the masses? One of the many things that jerks my chain, when Mother’s Day comes around, is the proliferation of “wine mom” gifts and cards in the supermarkets. One of our family members died of cirrhosis this year, so I have an extra reason to fume at the suggestion that a bottle of Merlot is your reward for another year of selfless emotional labor.

In this 2016 article at Quartz, Kristi Coulter observed that “Giving up alcohol opened my eyes to the infuriating truth about why women drink”. She details the places that have been invaded by compulsory boozing: the farmer’s market, the mandatory workplace mixer, the movie theater, the yoga studio. It’s absurd but infuriating too.

I’m newly sober and dog-paddling through the booze all around me. It’s summer, and Whole Foods has planted rosé throughout the store. Rosé is great with fish! And strawberries! And vegan protein powder! (Okay, I made that last one up.) At the office, every desk near mine has a bottle of wine or liquor on it in case people are too lazy to walk the 50 feet to one of the well-stocked communal bars we’ve built on our floor. Driving home from work, I pass billboard ads for Fluffed Marshmallow Smirnoff and Iced Cake Smirnoff and not just Cinnamon, but Cinnamon Churros Smirnoff. A local pharmacy, the same one that fucks up my prescription three months in a row, installs self-service beer taps and young men line up with their empty growlers all the way back to Eye & Ear Care…

…The longer I am sober, the less patience I have with being a 24-hour woman. The stranger who tells me to smile. The janitor who stares at my legs. The men on TV who want to annex my uterus. Even the other TV men, who say that abortion should be “safe, legal, and rare.” What the fuck business is it of yours whether it’s rare or not? I think.

The magazines telling me strong is the new sexy and smart is the new beautiful, as though strong and smart are just paths to hot. The Facebook memes: muscles are beautiful. No, wait: fat is beautiful. No, wait: thin is beautiful, too, as long as you don’t work for it. No, wait: All women are beautiful! As though we are toddlers who must be given exactly equal shares of princess dust, or we’ll lose our shit.

And then I start to get angry at women, too. Not for being born wrong, or for failing to dismantle a thousand years of patriarchy on my personal timetable. But for being so easily mollified by a bottle. For thinking that the right to get as trashed as a man means anything but the right to be as useless.

I don’t have a lot of good things to say about my family of origin, but they deserve props for not having a culture of alcohol use to distract from their problems. My bio mom only used liqueur to flavor baked goods. Those Calvados pancakes were top shelf.

Ah, Vandermint… why did they discontinue you?

December Links Roundup: If You Loved the Three Musketeers, You’re Gay Now

As the wishy-washy, late-blooming trans boi that I am, I’m always looking to retcon my queerness to bolster my self-belief. Remember that time I cried at “The Student Prince”? Yeah, that totally predicted that one day I would wear a lot of leather vests.

Intense crushes on swashbuckling, flamboyant, imaginary men were a defining feature of my childhood. Decades before teen girls aligned themselves as Team Edward or Team Jacob, I was dramatically undecided between Gene Kelly’s D’Artagnan and Errol Flynn’s Earl of Essex.

Transition goals.

Get you a man who can rock these Renaissance booty shorts.

So I was delighted by Sylas K. Barrett’s recent piece for fantasy fiction press Tor.com on “Queer Heroism in Alexandre Dumas’ The Three Musketeers. Without insisting this is the only or intended interpretation of the famous tale of male bonding, Barrett revisits the text to discover appealing transmasculine and gay role models in Athos, Porthos, Aramis, and their headstrong young friend from Gascony.

As a result, it’s easy for a reader to sort of slip into the role of d’Artagnan; he’s a blank-slate hero for you to graft onto yourself. As someone who was assigned female at birth, I found particular freedom in imaging myself as d’Artagnan, because I could never let my emotions fly the way he does, and act as rashly he does. Not only does d’Artagnan get away with all his daring, impulsive moves, he always ends up doing something amazing, and getting praised for it…

I wanted to be recognized as a boy, to be mentored by the male teachers I looked up to. I never had that belonging in my real life, but through d’Artagnan, I had a way to imagine that I did, a young man living fearlessly in a world of men, striding through life and swinging my, erm, sword around at anyone who dared look at me sideways.

D’Artagnan has a ridiculous amount of personal and professional success, starting the book as an unemployed nobody and ending it as lieutenant in the Musketeers. But more than that, he finds male companions who accept him, support him, and laud him as the best of all of them. He had friends, and very manly ones at that.

Comments below the article were contentious, though respectful. Of special interest was this comment about the story’s glamorous villainess, Milady de Winter (memorably played by Lana Turner in the 1948 film):

From the Wikipedia entry on Milady de Winter:  “In the introduction to his 1952 English translation of The Three MusketeersLord Sudley posits the following:

‘The fleur-de-lis on Milady’s shoulder with which she was branded for having committed a felony in her extreme youth would certainly come as a shock to anyone discovering it, but it does not fully account for the terror and horror which she evoked in every man who had ever known her intimately. Only her husbands (she had two) and her lovers find out her ‘secret,’ and for that, she declares, they must die. And why was the Cardinal, who employed her as his chief secret agent, who had spies all over the country and who knew everything about everyone of importance in France, himself unaware of her criminal record? At the end of the story, d’Artagnan discloses this to [Richelieu], who then declares that he and his friends were perfectly justified in taking the law into their own hands and beheading her. Might not Dumas, in creating such a character, have intended to convey that Milady had that particular form of physical malformation which was regarded even in the sixteenth and seventeenth centuries as a terrifying token of divine displeasure, punishable by death – a malformation of which the fleur-de-lis was merely a symbol?‘

“Sudley goes on to suggest that Dumas might have found inspiration for Milady from the Chevalier d’Éon, a transgender spy who acted as Louis XV‘s secret envoy to Russia and England. D’Éon spent half of his life as a man and half as a woman, and was accused of actual physical hermaphroditism during their lifetime.”

“The category is… Live! Work! POSE!”

Meanwhile, queers with more modern tastes continue to mine Disney films for subtextual representation, while the company teases us with storylines and symbols that fall short of genuine equality. Looking on the bright side nonetheless, my old college classmate, poet and critic Stephanie Burt, blogged at Pangyrus that “Frozen 2 Is Even More Trans Than the First One”. For Burt, the original movie was:

…a film about growing up different, playing with girls–or with one girl in particular–until you realize that your difference could hurt them, and then isolating yourself till you ache (the song alluding to this is “Do You Want to Build a Snowman?”).  It’s a movie about the strenuous, artificial, beautiful visual worlds made by trans girls, first in our heads and then where other people might see them; it’s a movie about trans girls’ fears that we could make monsters, or become monsters, if we reveal who we are. As every parent who has seen a kid shocked at Prince Hans’s heel turn might attest, it’s a movie about how heterosexual, cisgender, romantic, monogamous love, the kind that leads to marriage, cannot be the only kind. It’s a movie where trans girls may see that once we come out—if we learn not to lash out, but to reach out—we might renew the love and friendship we need…

Frozen 2 is about finding trans and queer community: it shows what happens after you come out, if your life and work as you knew them aren’t enough.  How did I get to be the way I am? How can I find others like me? Why do I feel like they—we—must exist, even though I haven’t seen them yet, as if I were hearing a voice nobody else heard?

On a more serious note, Diana Tourjée writes in Vice that “Straight Men Are Part of the Trans Community” because they regularly have sexual and romantic relationships with trans women–yet often refuse to acknowledge them openly as partners. Tourjée wants to break the silence and stigma around loving trans women, an internalized queerphobia that can fuel their male partners’ violence against them. She argues that it’s time for these men to adopt the trans community’s struggles as their problem too.

I’m reminded of the storyline about Harlem sex worker Angel and her white yuppie lover in the first season of the TV series “Pose”. He does seem to love her, in his immature and privilege-blind way, yet he can only imagine expressing it by “rescuing” her from a community populated by women like herself. But Angel comes to see that her coveted “realness” is not conferred by a Cinderella happy ending, but already present in her sisterhood.

Julian K. Jarboe’s new story “Self Care” in Nat. Brut is a wickedly funny and sad tale of queer solidarity and rage, set in a plausible near-future dystopia where “‘some’ neighborhoods get sunk forever as an ‘unfortunate side effect of coastal flooding’ while others become the sexy hip cool new ‘seafloor village’.” Our trans sex worker hero fights to survive while dodging an unctuous priest, a therapy group where “everyone talked like they’d invented feelings”, and flammable polluted raindrops. Find more of Jarboe’s award-winning work on their website.

Understanding the Lectionary Through Witchcraft

I went to church two weeks ago for All Saints’ Day and revisited the familiar sensation of being baffled by contradictory extremes in the Bible. The Episcopal lectionary readings were Psalm 149 and an excerpt from Jesus’ Sermon on the Mount in Luke 6. Thus, in quick succession, we heard this:

Let the faithful rejoice in triumph; *
let them be joyful on their beds.

Let the praises of God be in their throat *
and a two-edged sword in their hand;

To wreak vengeance on the nations *
and punishment on the peoples;

To bind their kings in chains *
and their nobles with links of iron;

To inflict on them the judgment decreed; *
this is glory for all his faithful people.
Hallelujah!

And then this:

Love your enemies, do good to those who hate you, bless those who curse you, pray for those who abuse you. If anyone strikes you on the cheek, offer the other also; and from anyone who takes away your coat do not withhold even your shirt. Give to everyone who begs from you; and if anyone takes away your goods, do not ask for them again. Do to others as you would have them do to you.

Honestly, neither of those sound like the healthiest attitudes, you know? I could get into the Psalm by praying for Trump’s impeachment. As a call for accountability for corrupt leaders, rather than for God to aid our amoral conquest of other nations, these words fit the justice-seeking spirit of the Hebrew Bible. I am very wary of the supercessionist narrative among progressive Christians, who explain away anger and violence in the “Old Testament” by treating ancient Judaism as a primitive, inferior precursor of “New Testament” sweetness and light. Read Amy-Jill Levine for fresh alternatives to the subtle anti-Semitism of common Bible interpretations.

The gospel message was even more disconcerting to me. I’ve been in too many relationships where appeasement of “those who abuse you” improves neither their behavior nor their character. How is it loving to enable someone’s bad habits of greed and violence? I don’t think I’ve ever seen a good outcome from this.

Insight came the following day when I took my monthly online class from the Temple of Witchcraft, “Exploring Four Archetypes of Mature Masculinity”. Our source text is Robert Moore and Douglas Gillette’s King, Warrior, Magician, Lover (HarperOne, 1990), one of the Jungian-inspired texts of the 1990s Men’s Movement (remember Robert Bly’s Iron John?). The original book is heteronormative and sometimes oddly whiny about feminism, but instructor JT Mouradian is doing a great job of updating their ideas for a more gender-expansive era. During our session on “The Warrior”, we discussed this anecdote from the book:

There is a story about a samurai attached to the household of a great lord. His lord had been murdered by a man from a rival house, and the samurai was sworn to avenge his lord’s death. After tracking the assassin for some time, after great personal sacrifice and hardship, and after braving many dangers, the samurai found the murderer. He drew his sword to kill the man. But in that instant the assassin spit in his face. The samurai stepped back, sheathed his sword, and turned and walked away. Why?

He walked away because he was angry that he’d been spat on. He would have killed the assassin, in that moment, out of his own personal anger, not out of his commitment to the ideal his lord represented. His execution of the man would have been out of his Ego and his own feelings, not out of the Warrior within. So in order to be true to his warrior calling, he had to walk away and let the murderer live. (pgs. 84-85)

Look again at the gospel passage. In all of Jesus’ examples, the action is reactive: what to do after someone abuses you, hits you, or robs from you. One could say he was instructing us to have the equanimity and self-transcendence of the Warrior, who may need to use force in service to a goal larger than himself (e.g. clearing the money-changers from the temple), but never lets himself be overcome by wounded pride, defensive fear, or the “red mist” of rage that clouds one’s vision. Maintaining self-discipline is more important than settling scores in that moment, even if the aggressor will get off too easy.

Even so, I don’t wholly agree that the ability to tolerate infinite amounts of bullshit is a virtue. But it’s a more nuanced and defensible interpretation of the gospel than the usual idealization of codependent pacifism.

November Links Roundup: Long Time No See

Welcome back, readers. As suggestively-shaped-gourd season gives way to bedtime-at-4:30 season, I have been busy writing 30 Poems in November and reading the Winning Writers self-published books. So why not begin this overdue check-in with Judith Shulevitz’s piece in the November issue of The Atlantic, “Why You Never See Your Friends Anymore”:

The hours in which we work, rest, and socialize are becoming ever more desynchronized.

Whereas we once shared the same temporal rhythms—five days on, two days off, federal holidays, thank-God-it’s-Fridays—our weeks are now shaped by the unpredictable dictates of our employers. Nearly a fifth of Americans hold jobs with nonstandard or variable hours. They may work seasonally, on rotating shifts, or in the gig economy driving for Uber or delivering for Postmates. Meanwhile, more people on the upper end of the pay scale are working long hours. Combine the people who have unpredictable workweeks with those who have prolonged ones, and you get a good third of the American labor force.

The personalization of time may seem like a petty concern, and indeed some people consider it liberating to set their own hours or spend their “free” time reaching for the brass ring. But the consequences could be debilitating…A calendar is more than the organization of days and months. It’s the blueprint for a shared life.

The inability to set predictable boundaries around one’s non-working hours plagues workers both at the high end of the pay scale, where professionals are expected to put in 70-hour workweeks, and at the low end, where companies use variable scheduling algorithms to keep costs down, meaning that retail workers’ shifts change all the time. The conspiracy-minded might conclude that the weakening of community engagement is no accident. Shulevitz notes, “A presidential-campaign field organizer in a caucus state told me she can’t get low-income workers to commit to coming to meetings or rallies, let alone a time-consuming caucus, because they don’t know their schedules in advance.”

Michel Foucault’s “Friendship as a Way of Life”, a 1981 interview with the magazine Le Gai Pied, explores the radical potential of non-heteronormative sexuality to create ties of affection across social strata. (Hat tip to the podcast Food 4 Thot for the link.)

One of the concessions one makes to others is not to present homosexuality as anything but a kind of immediate pleasure, of two young men meeting in the street, seducing each other with a look, grabbing each other’s asses and getting each other off in a quarter of an hour. There you have a kind of neat image of homosexuality without any possibility of generating unease, and for two reasons: it responds to a reassuring canon of beauty, and it cancels everything that can be troubling in affection, tenderness, friendship, fidelity, camaraderie, and companionship, things that our rather sanitized society can’t allow a place for without fearing the formation of new alliances and the tying together of unforeseen lines of force.

I think that’s what makes homosexuality “disturbing”: the homosexual mode of life, much more than the sexual act itself. To imagine a sexual act that doesn’t conform to law or nature is not what disturbs people. But that individuals are beginning to love one another–there’s the problem.

The institution is caught in a contradiction; affective intensities traverse it which at one and the same time keep it going and shake it up. Look at the army, where love between men is ceaselessly provoked and shamed. Institutional codes can’t validate these relations with multiple intensities, variable colors, imperceptible movements and changing forms. These relations short-circuit it and introduce love where there’s supposed to be only law, rule, or habit.

In another example of radical queer potential, Colleen Tighe’s graphic narrative at The Nib celebrates that “Powerlifting Doesn’t Care What I Look Like”. I can attest that my own weight-training regimen, which focuses on what my body can do, rather than what’s wrong with how it looks, has been amazing for overcoming my internalized sexism and butch-shaming. Weight-lifting women and femmes can be loud, big, and powerful, smashing sexist taboos.

Meanwhile, at Refinery 29, this photo essay by Sadhbh O’Sullivan and Holly Falconer demonstrates that “Butchness Is Not the Opposite of Beauty–It’s a Kind of Its Own”. Interviewee Martha says:

When I was more neutrally presenting I didn’t experience that much harassment, but now it’s basically daily. It’s so acceptable to see butch women as ‘other’ and see them as wrong, gross, even dirty. I’m doing everything you’re taught not to do as a woman, and the harassment seems like a more culturally acceptable homophobia. I appear very clearly as someone who is rejecting being sexualised by men and their gaze.

Butchness has a history tied to working class women that’s very important to me. There’s a bit in Stone Butch Blues by Leslie Feinberg about the revolution around gay identities that happened in the ’70s and ’80s, which saw far more middle class lesbians taking over the community and rejecting the butches and femmes. It’s part of the reason why I’ve leaned into the butch identity. Being from a working class background also compounds the homophobia and butchphobia you’re confronted with, and it felt like there was much more stigma and shame. I didn’t know anyone who was a lesbian, I didn’t think it was a thing you could be until I was at university. But that’s why there’s something so important about being butch and participating in that cultural history.

My bio mom’s anxiety about being just one generation removed from the working class certainly exacerbated her negativity about butch traits in her partner and me.

Living weird is the best revenge.

October Links Roundup: Be More Gay, Fight More Nazis

October, my favorite month–cold, dark, and spooky. Trans bois everywhere rejoice at the beginning of vest-wearing season.

When times are troubled, Buddhist sage Thich Nhat Hanh advises us to look for “what’s not wrong” in the world. So let’s start out with this inspiring historical comic from The Nib, “The Life of Gad Beck: Gay. Jewish. Nazi Fighter.”, by Dorian Alexander and Levi Hastings. We usually picture gays during the Holocaust only as concentration camp victims. Beck came of age in Germany during the Nazis’ rise to power. In 1943 he helped found Chug Chaluzi, an underground support network for Jews living in Berlin in defiance of Goebbels’ deportation order. With his twin sister and his life partner, another member of Chug Chaluzi, he worked for the Resistance until captured and tortured by the Gestapo. The three survived the war and lived a long life of activism on behalf of the Jewish people in Israel and Germany. “I mustered strength from the individual moments of happiness that I was always able to wring out of life…no matter how dire the straits,” Beck wrote.

The structural obstacles to justice in America today seem dire indeed. The more I learn, the more intertwined and entrenched the inequalities appear. Yet I take comfort in the awareness that I’m part of a collective movement, adding my little pebbles to the mountain we can build together. I don’t have to fix this by myself.

At present I’m focusing on voting rights and their connection to the prison-industrial complex. We can have all the progressive candidates we want and it still won’t do any good if large swathes of the Democratic constituency are disenfranchised. This happens through strategies like gerrymandering (drawing odd-shaped legislative districts in order to rig the election for a particular party) and a racially biased criminal justice system. Check out the Emancipation Initiative website to help with our campaign to restore prisoners’ voting rights in Massachusetts.

At Salon, journalist Igor Derysh reports on the late Republican operative Thomas Hofeller, “the master of modern gerrymandering,” whose secret files, opened after his death in August 2018, reveal his strategy to dilute the black vote.

…Hofeller’s files show that he compiled maps with overlays of the black voting-age population by district, suggesting that racial data was a key part of the gerrymander, which is at the center of a years-long legal battle

Hofeller, a key player in the Trump administration’s push to add a citizenship question to the census, compiled data on the citizen voting-age population in North Carolina, Texas, Arizona and other states going back to 2011. In memos, Hofeller argued that drawing maps based on the number of citizens rather than the population would “clearly be a disadvantage to the Democrats” and help “non-Hispanic whites.”

…The files show that Hofeller also traveled around the country to educate Republicans about redistricting and urged them to push for prison gerrymandering, which allows inmates to be counted as residents of the area where the prison is located, often helping Republican lawmakers.

Meanwhile, some cities are rethinking the use of arrest warrants for minor nonviolent offenses. The Washington Post reports that “One in 7 adults in New Orleans have a warrant out for their arrest,” often for misdemeanors such as panhandling or missing a court date. The City Council is considering a resolution to dismiss all warrants and charges associated with poverty and homelessness, which account for over 40% of the total. “A coalition of elected officials, local civil rights organizations such as Stand With Dignity and the public defender’s office is proposing a more permanent solution—wiping out nearly all 56,000 warrants, in addition to any debt accumulated from fines and fees.” These reforms would clear the overcrowded dockets, reduce the city’s costs, and eliminate one burden that falls more heavily on poor and minority residents:

Questions about municipal warrants and their impact on public safety intensified after Michael Brown was shot to death by a police officer in 2014 in Ferguson. A subsequent Justice Department investigation of the city’s police department found that more than 16,000 people had outstanding municipal warrants in a city of 21,000 people.

Those warrants were “almost exclusively” used as a threat to generate revenue from poor, black communities through fines and fees, which they could not afford to pay, according to the Justice Department report. Five months later, Ferguson Municipal Court Judge Donald McCullin recalled all warrants issued in the city before Dec. 31, 2014, which amounted to nearly 10,000.

A similar ruling was issued in January by the chief justice of the New Jersey Supreme Court, who dismissed nearly 800,000 outstanding municipal cases.

Lisa Foster, co-director of the Fines and Fees Justice Center in New York, worked for the Justice Department at the time of the Ferguson report. She said that most people miss court because they simply forget, do not have reliable transportation or child care, or cannot afford to miss work. And many are unable to pay their fines, so they stay away out of fear they will be arrested.

Also last month, California legislators approved a bill to ban private (for-profit) prisons from operating in the state, The Guardian reported. The move would likely shut down four ICE immigrant detention centers as well.

Going in the wrong direction, as usual, the Catholic Church is still using its behind-the-scenes political power to block clergy sexual abuse lawsuits. Maria Kwiatkowski and John Kelly have the full story this week in USA Today: “The Catholic Church and Boy Scouts are lobbying against child abuse statutes. This is their playbook.”

The article details what I would consider numerous violations of the Establishment Clause and tax-exempt status requirements, including sermons and mass mailings to parishioners, smear campaigns and threatening personal messages to pro-victim legislators. At stake are proposed state laws that would extend the statute of limitations for victims to sue. Victim advocates support such laws because memories of child abuse can take decades to surface, and even for those victims who never forgot, they often do not have the safety and resources to pursue a claim till later in life. Meanwhile, the Church pleads that lawsuits would bankrupt it, while spending millions on lobbying. However, it appears that public opinion is finally turning against these once-revered authority figures:

Since 2009, lawmakers in 38 states have introduced such bills, according to a USA TODAY analysis, and the rate of success has picked up. Of the 29 states that have enacted such laws, 11 did so for the first time this year.

Ten states no longer have any civil statute of limitations and 16 states have revived expired statutes, according to CHILD USA, which tracks such legislation daily.

Perhaps we’d be better off with Mindar, an AI recently installed at a 400-year-old Japanese Buddhist temple. According to Vox.com, “Robot priests can bless you, advise you, and even perform your funeral”:

For now, Mindar is not AI-powered. It just recites the same preprogrammed sermon about the Heart Sutra over and over. But the robot’s creators say they plan to give it machine-learning capabilities that’ll enable it to tailor feedback to worshippers’ specific spiritual and ethical problems.

“This robot will never die; it will just keep updating itself and evolving,” said Tensho Goto, the temple’s chief steward. “With AI, we hope it will grow in wisdom to help people overcome even the most difficult troubles. It’s changing Buddhism.”

Robots are changing other religions, too. In 2017, Indians rolled out a robot that performs the Hindu aarti ritual, which involves moving a light round and round in front of a deity. That same year, in honor of the Protestant Reformation’s 500th anniversary, Germany’s Protestant Church created a robot called BlessU-2. It gave preprogrammed blessings to over 10,000 people.

Then there’s SanTO — short for Sanctified Theomorphic Operator — a 17-inch-tall robot reminiscent of figurines of Catholic saints. If you tell it you’re worried, it’ll respond by saying something like, “From the Gospel according to Matthew, do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own.”

Anthony Boucher’s classic sci-fi story “The Quest for Saint Aquin” has become a reality. Let me know if you see a robass at the Blessing of the Animals service this weekend.

September Links Roundup: Drawn That Way

Nothing I will read on the Internet today could top this hilarious illustrated essay by Bradley Bazzle in the new issue of the online lit mag DIAGRAM. In response to his 2-year-old’s fascination with the human body and “Sesame Street”, a bored dad finds himself drawing “Naked Bert & Ernie” in some peculiar situations:

When I draw a Bert or Ernie, I start with the face. The moment I finish the face, my daughter shouts “body!” Then, the moment I start the body, my daughter shouts “naked!” But sometimes, in my haste to finish the face before she starts shouting “body” and “naked,” I’ll accidentally draw the collar of Ernie’s crewneck sweater or of Bert’s turtleneck, which he wears beneath his v-neck sweater…

…I was drawing Bert for my daughter when I made the mistake of starting his turtleneck. As usual, I recovered quickly. I even jumped down and started drawing his arms, to distract her, but my daughter kept pointing at the line around Bert’s neck. I told her the misplaced line on Bert’s neck was “like a collar.”

“Leash,” my daughter said, nodding earnestly.

“That’s right,” I said, “a leash. Like a dog has.”

My daughter started pointing at the empty space next to Bert’s neck, so I had no choice but to draw a long leash extending from the collar and then, naturally, to end it with a hand.

“Ernie!” my daughter cried, and I colored the hand orange. “Ernie! Ernie!” she persisted, and so I drew the rest of Ernie’s body. In my head a little voice (my wife’s?) told me I should draw him clothed, or, better yet, in his traditional jeans and horizontally striped sweater, and so I did this, over my daughter’s strident objections, but then what I had in front of me was a drawing of Ernie, clothed, walking Bert, half-naked, like a dog.

The essay goes on to ponder the ambiguous age of the humanoid Sesame Street puppets, the backlash against their possible queerness, and the downplaying of romantic love on the show in general. Bazzle is disappointed in this last omission, but I find it refreshing in a media landscape where nearly every kids’ cartoon movie includes a heterosexual love interest.

On the subject of comics strictly for adults, graphic novelist LB Lee has launched a Kickstarter to publish an updated edition of their memoir All in the Family, about coming to accept themselves as a multiple-personality system and grappling with recovered memories of incest. I had the pleasure of meeting Lee at the Queers & Comics conference this May, and enjoyed their graphic novel Alter Boys in Love, a sweet and unique story about relationships among their “headmates”. For a good introduction to their work, check out this profile by Abraham Riesman at Vulture, “The Best Cartoonist You’ve Never Read Is Eight Different People”:

In an era when memoirs about gender, sexuality, mental health, and trauma are surging in importance, LB Lee deserves to become a much-better-known name, not in spite of their work’s challenges, but rather because of them — and because of their comics’ untrained and exhilarating beauty. Indeed, by elegantly and brutally exploring the fringes of fluid identity, LB Lee makes one rethink what it means to be human.

Riesman’s article is notable for its respectful, even-handed investigation of the controversial subjects of recovered memories and dissociative identity disorder (DID). He writes:

I spoke to multiple medical professionals with expertise in DID and asked all of them if it would be a problem for me to treat LB’s alters as individual people. I was worried that acknowledging the headmates was somehow encouraging the disorder when I should be trying to convince them that they’re actually a single person. I was told in no uncertain terms that the latter, actually, is the more dangerous approach. In fact, the medical consensus is that it’s almost impossible for people with DID to unify back into a single personality, so there’s no sense in trying.

“I commonly talk to my patients as ‘you all’ and they refer to themselves as ‘we,’” says Dr. Richard Loewenstein, the medical director of the Trauma Disorders Program at Baltimore’s Sheppard Pratt Health Systems and a professor at the University of Maryland. “Just say you’re mostly interested in understanding and want to be very respectful and make sure you’re not treading into territory that may cause undue distress.” In other words, although being transgender or gender-nonconforming is very different from having DID, the same principle, so radically important and newly acknowledged in mainstream thought, applies: If someone with an uncommon identity wants to be called something, it’s your duty to comply, however awkward it may seem at first.

At BuzzFeed, Kristin Arnett, author of the bestselling debut novel Mostly Dead Things, shares childhood memories of “Queering Barbie”. The doll’s plastic-perfect middle-class life was aspirational but also shaming for a girl whose own world was messy and full of struggle:

A good way to make yourself feel like you’ve got any kind of control over your life is to play with dolls, because you can make them do whatever you want. Another good thing about owning Barbies if you’re a little queer girl is that you can look at their naked bodies and not feel like anyone will say anything weird to you for it, because if there’s anything we know about Barbies, it’s that they were manufactured for the purpose of taking their clothes off and putting new clothes on…

…The Barbies I own are hard-won. I have to beg for them. Looking back, that feels right — how to get all the women I want who want nothing to do with me. I should get on my knees and grovel. It should cause me physical pain to acquire them. I need to beg —to do service to deserve them…

Did you know: Barbie is a pediatrician, a veterinarian, a stay-at-home mom. She works at McDonald’s. She owns a dream house. She owns a fucking DREAM HOUSE. I will never own a dream house. The house I live in has five rooms and one of them is a bedroom I share with my sister and one of them is a bathroom I share with my entire family. The only way I can read in my house is to wait until no one’s in the bathroom and then go lock myself in and pretend I’m taking a bath so I can have one second of time alone so I can read, because no one in my family reads and no one wants to let me read — they think it’s a fun time to try to yell my name over and over again while I am trying to focus on any of the words.

Is this why I can’t listen when anyone calls me now? Is this why I can’t believe when anyone actually wants me?

My fellow St. Ann’s School alum Wendy Chin-Tanner, a widely published poet, shares her own experience of racism and classism at our elite Brooklyn high school in Gay Mag, a new online publication curated by Roxane Gay. In “An Unsentimental Education”, Chin-Tanner describes how the arts-oriented school’s ideology of individual meritocracy made her blame herself for micro-aggressions and cover up her working-class Chinese heritage. (TW for sexual assault.) “The ethos of Saint Ann’s eschewed the bourgeois and reified the artistic class, obscuring how that class is nonetheless bound to economic and social capital,” she writes. Chin-Tanner is the poetry editor of The Nervous Breakdown and Executive Director and Co-Publisher at A Wave Blue World.

Another St. Ann’s graduate, Rachel Cline, writes in Medium about “The Unexceptional Jeffrey Epstein”:

We have normalized the idea that women can be treated as less-than-fully human in so many ways that it is like weather, or air — a fact, an act of nature or God. The Epstein case demonstrates this. He was as much a friend of Bill Clinton’s as of Donald Trump’s, his friends were A-listers ranks deep, his sweetheart deal in Florida was kept secret from the victims, and Pulitzer Prize nominators were swayed by Alan Dershowitz’s super slimy plea to eliminate Julie K. Brown’s Epstein reporting from prize consideration — all these things required the collusion of regular people, non-sex offenders, non-plutocrats, and women, too. The girls themselves were able to believe that what this jerk asked of them was somehow appropriate, and that it was acceptable to recruit others to the same fate. I am not saying we should go after them, nor do I want to minimize in any way the extent of Epstein’s harm — what I am trying to say is wake up: This is so much more than one man’s wealth or one man’s kink.

Cline’s new novel The Question Authority (Red Hen Press, 2019), about two women finding themselves on opposite sides of a sexual misconduct case against their former high school teacher, is on my to-read list.

Lastly, one of my favorite contemporary poets, Ariana Reines, was interviewed at length about her new collection A Sand Book (Tin House, 2019) by Rebecca Tamás in The White Review. Among other topics, they discuss poetry-writing as an occult force that can shift our consciousness away from planet-destroying political paradigms. Asked whether her work has ever faced dismissive criticism because of her references to astrology and esoteric spiritualities, Reines replied: “The reason I’m involved in poetry is because I wish I knew how it would feel to be free, not because I want to trick some boring asshole into considering me an intellectual.”

August Links Roundup: What Are Christians Smoking?

Folks, I’m tired. The baggage of Christendom is too much for me to carry. Every once in a while, though, a novelty item falls into my lap from the overhead compartment of the Internet, and the momentary smile gives me the strength to go on.

Your levity of the day is ChristianCannabis.com. Launched by the founders of XXXChurch, a ministry to rescue and convert sex workers, Christian Cannabis aims to open Christians’ minds to the healing and enlightening properties of responsible weed use. Hat tip to Slacktivist for the link.

What if believers were to entertain the idea that legality is not the equivalent of licentiousness, but neither must we demonize and condemn every single thing that we don’t quite understand? What if the Christian community were to begin to understand how something like cannabis could be used in beneficial ways that supports their lives? Their health?

What if – rather than trading our feelings for platitudes and “should-bes” – we were to begin to better understand them?

What if cannabis proved to enhance mental clarity, diminish anxiety, and lend itself toward physical healing and integrative wellness?

What if cannabis proved to dissolve the self constantly getting in the way, enabling one to better prioritize others and the qualities and relationships that make for a full and vibrant life?

Your boi is completely in favor of de-stigmatizing and de-criminalizing cannabis, which has proven medicinal uses and is less addictive than many legal prescription substances (and less profitable to drug companies…coincidence?). But I’m still waiting to see if these white hipster evangelicals will put their political clout behind freeing the people of color who’ve been imprisoned by the drug war, or if they’re only interested in selling Christian-branded products to the mega-church demographic.

(Image source: @_youhadonejob1)

Hmm, the links are salty this month, eh? Well, I watched “The Keepers” on Netflix and I am not in a forgiving mood. This documentary series investigates the 1969 murder of a young schoolteacher nun in Baltimore and its likely connection to a cover-up of a massive pedophile ring at a Catholic high school. Though sometimes slow-paced and repetitive, the series inspired me with its depiction of older women creating community, doggedly investigating leads dropped by probably-corrupt police, and healing from recovered memories. Unlike the film “Spotlight”, it doesn’t end with a definitive triumphant reveal, but such frustration is true to the experience of most survivors seeking justice from the Church.

In the New York Times Sunday opinion pages this weekend, Rachel L. Swarns, a black Catholic journalist, shared her unexpected discoveries about “The Nuns Who Bought and Sold Human Beings”.

Georgetown Visitation Preparatory School, one of the oldest Roman Catholic girls’ schools in the nation, has long celebrated the vision and generosity of its founders: a determined band of Catholic nuns who championed free education for the poor in the early 1800s.

The sisters, who established an elite academy in Washington, D.C., also ran “a Saturday school, free to any young girl who wished to learn — including slaves, at a time when public schools were almost nonexistent and teaching slaves to read was illegal,” according to an official history posted for several years on the school’s website.

But when a newly hired school archivist and historian started digging in the convent’s records a few years ago, she found no evidence that the nuns had taught enslaved children to read or write. Instead, she found records that documented a darker side of the order’s history.

The Georgetown Visitation sisters owned at least 107 enslaved men, women and children, the records show. And they sold dozens of those people to pay debts and to help finance the expansion of their school and the construction of a new chapel…

Some former slave-owning religious orders are publicly acknowledging their past and making reparations, such as the Louisiana-based Religious of the Sacred Heart school’s new scholarship fund for African-American students. But in general, Catholic schools’ official histories still gloss over the extent to which they were built on slave labor.

Cindy Wang Brandt, founder of the Facebook community Raising Children Unfundamentalist and author of the progressive Christian parenting book Parenting Forward, wrote a heartfelt blog post last month explaining “Why I’m not a bridge builder within evangelicalism”. As she sees it, in a tradition that has not thoroughly examined its investment in white supremacy and patriarchy, any attempts to change the system from within will require too many compromises:

As I watch from beyond evangelicalism the way Beth Moore has been bravely fighting for inclusion of women’s voices and agency within the Southern Baptist denomination, and witnessing the backlash, I can’t help but be reminded of how low the bar is for evangelicals. That to simply exist as a woman with a voice is heresy…

…A hundred years later [since American women won the right to vote], women still cannot have a voice in their own spirituality, submitting an integral part of their being to the government of men within the largest denomination of evangelicalism.

I don’t know what the final outcome will be of Beth Moore’s current battle within her own denomination. I believe she will, and has already, disrupted the status quo, and possibly some progress will occur in which women gain greater agency.

But what I also know is that she will only be able to maintain her voice within the system if she stays in line with other matters of orthodoxy, i.e. remaining committed to sexual purity including condemnation of the “homosexual lifestyle.” This was the pattern for other Christian feminist movements within evangelicalism such as CBE (Christians for Biblical Equality); whose success in moving the needle on egalitarianism has meant they toe the line on reproductive rights and the inclusion of sexual minorities. (As reported by Deborah Jian Lee in her book, Rescuing Jesus, pp. 125)

In other admittedly harsh words, evangelicals only give a limited degree of freedom to one subset of human beings if they can surely throw other human beings under the bus.

This week at Kittredge Cherry’s QSpirit blog, a site that celebrates LGBTQ spirituality in art, I learned about the British gay slang dialect Polari and a New York artist who is using it to queer the lectionary:

[Erich] Erving’s projects include his ongoing “Bona Breviary of the Fabulosa Innocents” and an Evensong worship service in Polari, the secret language of British gay subcultures. Using images of deceased male porn stars as a starting point, the alchemy of his artistry transforms them into etchings of saints with the same name. In his breviary, they are accompanied by prayers and scriptures translated into Polari, a language that is too queer to be acceptable.

Polari often switches male names and pronouns to female. For example, in Polari Jesus tells his followers:

“Be ye therefore absolutely fantabulosa, even as your Auntie which is in heaven is absolutely fantabulosa.”

The same scripture in the King James Bible is, “Be ye therefore perfect, even as your Father which is in heaven is perfect” (Matthew 5:48).

The Evensong text is taken from a Polari translation of the entire King James Bible by the Manchester chapter of the Sisters of Perpetual Indulgence, “a protest and street performance charity that uses drag and re-purposed religious imagery to promote tolerance of LGBTQ communities.” (Sisters from the Boston chapter often show up at our local Pride Parade!) Listen to excerpts on the QSpirit website.

“And the sparkle shineth in munge; and the munge comprehended it not.” (John 1:5) Praise Josie Crystal!

Two Varieties of Post-Christian Experience

Two theology bloggers I follow have been exploring what’s next after one has deconstructed the conservative evangelical faith of one’s upbringing–and have arrived at quite different answers.

I began reading Stephen Bradford Long’s posts a few years ago, when he was just beginning to deprogram himself from the anti-gay beliefs that had severely traumatized him. In the beginning, he focused on developing and defending an affirming Christian sexual ethic. Later on, he branched out into explaining how Tarot was compatible with Christianity–a timely subject for me, since at that time I was also trying to maintain my old faith despite relying more and more on non-Christian spiritual practices. Somewhere along the way, he realized that he no longer believed in the Biblical God or the supernatural aspects of traditional religion. In a provocative move, Long came out this year as a follower of the Satanic Temple.

Now, before you start sprinkling your laptop with holy water, the Satanic Temple (not to be confused with the Church of Satan) is a secular humanist organization that adopts the symbol of the Christian Devil to challenge Establishment Clause violations and invoke a Romantic tradition of rebellion against religious repression. They’re the folks who protested a Ten Commandments monument at the Arkansas Capitol by installing a statue of Baphomet, a witty move to highlight the state’s unconstitutional favoritism toward one religion. According to NPR, the Temple “argues that public spaces should be free from religious messaging or be opened up to representations of all faiths, including Satanist icons.”

In his post “Why Satan?” Long explains:

Satanism is originally a literary tradition rooted in the romantic poets, namely Hugo, Shelley, Blake, and Byron. These four poets were not themselves religious Satanists, but they were the first to recast the biblical myth of Satan in a positive, metaphorical light. In the throes of enlightenment, romanticism, and revolution, they saw the Satan of Milton’s Paradise Lost as the far more sympathetic and heroic figure. As Ruben Van Luijk notes in his book Children of Lucifer, “For radical sympathizers with the Revolution like Godwin and Shelley, Satan was no longer an evil insurgent against righteousness and cosmic order, but the mirror image and mythological embodiment of the revolutionary standing up against arbitrary and despotic power.” (pg. 77)

Similar to how the LGBTQ community has reclaimed the slur “queer”, Long embraces the demonic imagery that was once employed to fill him with self-loathing:

I’m gay, and it’s hard to describe what receiving this cultural story about homosexuality did to my psyche as I was growing up. I was told that homosexuality is the greatest and vilest perversion of the natural world, that I was demon possessed for loving men. I went through exorcisms. One Christian woman slapped my hand out of the air when I made a “disgusting” feminine gesture, which compromised my godly manhood. I was told that gay sex would open a portal to uninhibited and darkness within me. I was an abomination, just like Lucifer…

Owning Lucifer as my figurehead is now a defiant act of empowerment: it is an ownership of my minority status, a proclamation that the myth of my demonization was misguided, and claiming solidarity with the demonized everywhere. Claiming Satan as the heroic good is a deeply validating act when I myself have been deemed a monster because of cultural myth. I embrace my own goodness by recasting my father Lucifer as good, too.

In the Tarot, the Devil (depicted as Baphomet in the classic Rider-Waite deck) does not represent an external force of evil to be loathed and defeated. Rather, it symbolizes our repressed shadow side that we must integrate in order to be free from self-imposed bondage.

Spiritual integration is good for the abs, too. (Lucifer pin by Kate Sheridan)

Finally, Long chose a symbol from Christian iconography because he remains within the stream of the Christian tradition, though not as an orthodox believer. In his post “Giving Up on Calling Myself Christian”, he writes:

While I have utmost respect of people who can affirm the creeds, I now personally experience the truth claims of Christianity as intellectually insulting, and little more than untenable superstition…And yet I find the symbol, story, liturgy, and tradition of Christianity significant enough for me personally to not walk out of the church. Because of this, I think I personally qualify as at least *some* sort of Christian.

…I’m tired of fighting the faithful over my participation in their religion — a religion which is my tradition, heritage, and central guiding story. I’m tired of trying to stake my claim in Christianity, even though I still speak the liturgies, attend the rites, dream the symbols, and revere Christ.

But whatever. Too many of the faithful insist that I’m not in their club, and I’m tired of fighting them. To make the bickering stop, I’m shedding the term Christian, and adopting “Post-Christian” as a more accurate description: I can no longer affirm the central creeds of Christianity, but I am in a place accessible only by way of Christianity. I don’t think I will ever leave the church fully, but I will partake not as a Christian, but a Post-Christian. That seems like a compromise which makes everyone’s life (especially mine) easier.

This formulation gave me a way to categorize my complex religious identity. I’m a Christian the same way I’m a New Yorker. Manhattan, like Christendom, is a place that fundamentally shaped who I am, but I couldn’t live there anymore. There are things I miss about it that I can’t find anywhere else. When a certain song plays, or a characteristic smell reaches me (incense, burnt soft pretzels, the subway grating after rain), I feel satisfied and whole–for a maximum of 48 hours in the city, or 45 minutes in church, before something predictably makes me overwhelmed and stressed.

Though I chose the Devil as my Tarot Wheel of the Year card for 2019, I don’t feel the same bond with that figure as Long does. It has too many associations with the ritual abuse that some of my friends suffered. Moreover, I want to put my traumatic relationship with the Bible behind me, instead of remaining bound to it in an antagonistic way. For me, H.P. Lovecraft’s Cthulhu served the same purpose, an anti-God that doesn’t require literal belief in order to be effective at clearing away the gaslighting of an abusive Father’s “love”.

Cthulhu-chu, I choose you!

Meanwhile, Richard Beck at Experimental Theology is writing a series on “post-progressive Christianity”. Beck is a psychology professor at Abilene Christian University and a member of the Churches of Christ who also appreciates high-church devotional practices like the rosary. I recommend his book Unclean: Meditations on Purity, Hospitality, and Morality (Wipf & Stock, 2011), an exploration of the ethical problems with the purity paradigm in religion, with the reservation that his criticism of “boundaries” is not sufficiently informed by feminism or trauma theory.

Beck’s latest blog series points out some missing ingredients in the liberal Christian churches where many post-evangelicals wind up. Essentially, he argues that these environments don’t offer much that adds to the secular progressive worldview of their members. Liberal theology and preaching mainly emphasizes how our pre-existing political or intellectual commitments are compatible with (parts of) the Bible. We’re less likely to hear a faith-based challenge to the values and methods we brought in from outside the church. The absence of such a challenge can stunt our spiritual growth and make our religion irrelevant. Beck observes:

[M]any progressive Christians are biblically fragile. Almost every page of the Bible triggers a faith crisis, every Bible study getting stuck on what is “problematic.” The Word of God isn’t enjoyed as a location of delight and joy. The Bible isn’t a daily source of life, comfort, and sustenance…

Put bluntly, progressives don’t read the Bible much because they already know what the Bible is supposed to say. God is always being judged, criticized, and indicted by a progressive moral vision. Progressive Christians believe in morality rather than the God of Abraham, Isaac and Jacob. And when that happens the Bible is thoroughly tamed and captured by the progressive moral and political imagination. The Word of God is stuffed into a progressive moral box and is not free to startle, surprise, challenge, criticize, indict, unsettle, disturb and interrupt us…

From a prophetic aspect, while I still have questions and concerns about the Bible, as a post-progressive I spend less time questioning the Bible and more time letting the Bible question me.

Now, I absolutely agree with this. It was true of the Reform Jewish congregations I attended back in the 1990s before my baptism, and all the liberal-mainline churches I’ve been in. Back when I was an orthodox Christian, I often cited Lesslie Newbigin’s The Gospel in a Pluralist Society, where he says that the Resurrection is not something to be explained according to our existing ideas of how the world works. Rather, a Christian is someone who takes the Resurrection as starting point, and reorients their understanding of the world accordingly.

The difference between Beck and me is that the Bible is not the authority I want to be under–or to be more precise, not the sparring partner I consider most worthy and fruitful. I want to be taught and challenged, as much as Beck does. But the worldview of Scripture at worst is opposed to, and at best doesn’t prioritize, my core values of consent, sexual and neurological diversity, children’s rights, and the authority of personal experience. I don’t feel it’s ethically or psychologically healthy for me to put those up for debate any longer.

I commend Beck for stating the problem in such clear terms that may be disturbing to his progressive readers. And I wonder how his assessment of left-wing Christianity would change if he looked beyond majority-white denominations and theologians. James Cone’s Black Theology and Black Power and Renita J. Weems’ Battered Love: Marriage, Sex, and Violence in the Hebrew Prophets, both of which we studied in my church small group, engage boldly with Christian theology and Scripture from black liberation and womanist perspectives, treating the tradition with respect and expertise while being unafraid to depart from it where justice dictates.

July Links Roundup: I Don’t Need to Calm Down

Summertime, and the living is easy…as long as I have two air conditioners in every room. The Young Master is off at YMCA camp, learning to shoot a bow and arrow, so that he can provide food for us during the impending collapse of civilization. At Winning Writers, our North Street Book Prize for self-published books received a record 1,700 entries, which means I’ll be asking Santa for a new pair of eyeballs this Christmas. Progress continues on the Endless Sequel, while An Incomplete List of My Wishes was just named a finalist for LGBTQ Fiction in the Book Excellence Awards. As Gay Pride Month gives way to Gay Wrath Month, here are some hopefully-relevant links for you to ruminate upon.

Before we confiscated his Alexa’s, the Young Master went through a period of asking to play Taylor Swift’s “Shake It Off” several times a day. (That was not the reason we took him off the grid.) Anyhow, last month our problematic fave released her peppy LGBTQ-ally video “You Need to Calm Down”, which is great fun for a round of “spot that queer celebrity” but repeats some classist tropes about who the real enemies of progress are. Rachel Charlene Lewis at Bitch Media moderated this roundtable article about genre stereotypes:

[R]ural and Southern people are often positioned as if they are never queer, trans, or people of color, but simply…the “enemy” of progress for marginalized people. I spoke with Gysegem, a queer content creator, and Ani Naser, a queer, nonbinary filmmaker of color based in the South, about Swift’s video and why musicians continue to perpetuate classism in their music videos…

Claire Gysegem: I’ve [long] been indifferent to Taylor Swift, but I had my hopes up [when] I went to watch the video. I love Billy Porter and Jonathan Van Ness and [I] was excited to see them, but I raised my eyebrow at the fact that they were all in airstreams. I thought it was a campground/vacation kind of thing, [but] I felt sick to my stomach the second I saw protestors in the video [who] were marching [in] the trailer.

Ani Naser: I agree that the music video can [be] read as [a] demonizing [of] lower-class Southerners. [After] growing up in Texan suburbs, I can say that the vast majority of homophobic and discriminatory people I’ve encountered are affluent white men followed by affluent white women. It’s not difficult to see how a multimillionaire celebrity like Swift could [end up] assembling a cast of the more commercially successful LGBTQ artists in the media landscape and, [in the process] vilify visibly poor southerners rather than Fortune 1000 CEOs.

CG: I don’t think she [intended to] portray homophobes as poor people. Honestly, I think she was [just] lazy and didn’t think it through. It was easy for her to punch down and “otherize,” but it’s a bit more difficult to “otherize” middle-school bullies, hateful church-goers, and politicians. After all, how are you going to make fun of things like their teeth and lack of proper education?…

CG: I wonder how different the video would’ve been if these queer icons, in all of their elegance and power, had been shown celebrating their love and identity in places like a voting booth, a place of worship, or the Capitol steps. I received a ton of backlash on Twitter from those who said that it’s the people represented in Swift’s video who keep people like Mike Pence and Donald Trump in power, when, in reality, the U.S. Census shows that only one in four people making less than $10,000 vote. People with low incomes have an incredibly difficult time voting, especially in Appalachia. If you live in a state with a voter ID law, if you don’t have access to reliable transportation, if you can’t take off work, if you have a poor education—these are all reasons why we see a lack of voter turnout in lower-income brackets. Many people in Appalachia have a strong distrust of government due to past exploitation of workers and natural resources.

In the four years I’ve been co-judging the North Street Book Prize, I’ve encountered the above stereotype in way too many fiction entries. Writers, think twice before coding your villains as “unattractive” by white middle-class able-bodied standards. Kids’ media abounds with such lazy storytelling based on visual prejudices, another reason we’ve limited the Young Master’s screen time to car trips and sick days.

Back in May, the good news broke that Taiwan had legalized same-sex marriage. Sarah Ngu at South China Morning Post shared some little-known historical background on Asia’s pre-colonial history of tolerance, which was stamped out by European Christians. Among her examples: 17th-century commitment ceremonies between male lovers in Southern China, which were prevalent enough to have their own designated deity; the lesbian equivalent, the Golden Orchid Society in Guangdong, which lasted until the early 1900s; the five-gender system of the Bugis people of Indonesia; and the indigenous Iban people of Borneo, with male-bodied shamans who wore female clothing and took men as their husbands. In many cases, we know about these practices through the scandalized reports of Spanish missionaries.

[A]nthropologists believe the respect accorded to these ritual specialists were an indicator of a wider societal acceptance of gender and sexual diversity in Southeast Asia – an acceptance that began to be eroded through the introduction of world religions (particularly Christianity), modernity, and colonialism. For example, in Malaysia, Brunei, Singapore, Myanmar and throughout the commonwealth, the British enforced a penal code that legislated against sodomy. More than half of the countries that currently legally prohibit sodomy do so based on laws created by the British.

Similarly, after the Chinese were defeated by Western and Japanese imperialists, many Chinese progressives in the early 20th century sought to modernise China, which meant adopting “modern” Western ideas of dress, relationships, science and sexuality. Concubinage was outlawed, prostitution was frowned upon, and women’s feet were unbound. It also meant importing European scientific understandings of homosexuality as an inverted or perverted pathology. These “scientific ideas” were debunked in the 1960s in the West, but lived on in China, frozen in time, and have only recently begun to thaw with the rise of LGBTQ activists in Asia.

Kevin Killian, an influential gay poet, playwright, fiction writer and editor, passed away in June. “My Mixed Marriage”, a 2000 Village Voice feature by his wife, the writer Dodie Bellamy, lovingly describes a literary and erotic partnership that defied easy characterization. “I never thought I’d marry a homosexual, not even when I was a girl in Indiana with a crush on Allen Ginsberg,” she quips. But she discovered that the fluidity of their orientations liberated her from the power dynamics of straight relationships.

Female sexuality has been my primary subject. But in my formative years, it was hard to find models that moved beyond objectification. Gay writing, on the other hand, gave me a sexual vocabulary, as well as techniques for turning the tables and objectifying men…Reading Kevin and other gay authors, I saw how erotic writing could be more than just a description of sexual acts. It could create a new sexual relationship: the writer as top, the reader as bottom.

…Sometimes our lovemaking felt like lesbian sex, sometimes like gay sex, but it never felt like straight sex. For one thing, with Kevin, fucking was an option, not an expectation. For another, the power dynamics were always shifting and circling back on themselves. With straight guys I felt like I was alone in the dark, being acted upon. With Kevin, it felt like we were two people in mutual need and at equal risk.

In this 2018 essay at The Baffler, Amber A’lee Frost, a labor organizer and co-host of the controversial leftist podcast Chapo Trap House, argues that socialism is the answer to America’s fatherhood crisis. Frost disputes the liberal feminist line that the real problem with parenting is male selfishness and immaturity:

Anti-masculinity is a neat little trick of the liberal reactionary; you can get away with open contempt for working-class men and their struggle for something as essential as the time and resources to care for their own children, as long as you smear them as deadbeat dads and shitty husbands. The idea that it’s men, not money, who are most responsible for preventing parents from devoting more time and labor to their homes and children is so astoundingly condescending and divorced from reality that it’s hard to believe anyone would have the confidence to say it out loud. But I suppose if your biggest problems in life have always been romantic or familial and not financial, it can be easy to mistake your resentful fantasies for a political program.

The author’s personal story–raised by her mother and grandmother in a patriarchal rural church, with a bipolar father who drifted in and out of their lives–taught her that:

There are many reasons why the model of paternal child support is a faulty one, especially when applied to poor or sick fathers. There is the punitive and inhumane cycle of inability to pay, imprisonment, loss of employment, and all over again. And of course, as with anything regarding the prison industrial complex, black men are disproportionately represented in this cycle.

And then there is the secret that poor parents only speak of in abashed whispers: that it’s difficult to love a child whom you cannot adequately care for as you reckon continually with the humiliation and fear of your own inability to provide for them. This private shame causes such pain and anxiety and sometimes eventually delirium that when these put-upon parents reach their limit, it appears downright rational to flee. So sometimes they do.

My father was a frustrating, sometimes dangerous person, but I have no anger for him. I’m told he’d often be assailed with the regrets that any self-aware absentee father is bound to experience, and I feel nothing but pity for a sad old man who missed so much.

You still hear from liberals that you shouldn’t have a baby until you have the money to have one in economic security. In reality, though, that day will never arrive for the majority of people born without money, even when they’ve dutifully launched two-parent homes.

Frost quite reasonably concludes that, rather than chase down “hopeless” men for a pittance of child support, society’s resources would be better spent on giving all parents a financial safety net. “I don’t believe that men are so thoroughly heartless they need a financial obligation to remind them to love their children. I think they need the same things women need to be good parents—time and money.”

June Links Roundup: If This Is Success, Give Me Failure

Happy Pride Month! I have briefly paused my efforts to buy every possible gay nerd tank top, to bring you this list of lovely links.

Sometimes I look back on my Harvard undergraduate career as a conservative journalist and wonder what would have happened if I’d remained on the Federalist Society fast track to networking success. Since I’ve never sexually harassed anyone, I probably wouldn’t qualify for the Supreme Court. However, I might be a stealth political kingmaker like Kelly Monroe Kullberg, author of the Christian intellectual apologetics anthology Finding God at Harvard–and, apparently, the woman behind a slew of pro-Trump “Astroturf” groups that spread hateful anti-Muslim fake news on social media. Alex Kasprak at the scam-busting site Snopes.com conducted this in-depth investigation, published last month: “Disguising Hate: How Radical Evangelicals Spread Anti-Islamic Vitriol on Facebook”:

A coordinated network of evangelical Christian Facebook pages publishing overtly Islamophobic, conspiratorial content paints extreme, divisive right-wing rhetoric as having broad American support but is actually tied to one individual, a Snopes investigation reveals.

These pages claim that Islam is “not a religion,” that Muslims are violent and duplicitous, and that Islamic refugee resettlement is “cultural destruction and subjugation.” Just hours after the April 2019 Notre Dame spire collapse in a catastrophic fire, this network went into overdrive sowing doubt about the possible role Muslims had in its collapse. Multiple pages within this network have stated that their purpose is “message boosting & targeting.” Ten of the pages within the network explicitly support U.S. President Donald Trump in their titles and belong to an umbrella organization that “[speaks] up for a Trump-Pence agenda.” A post shared on several of those pages implores readers to “like our page and let’s roll 2020!

These pages, however, are steeped in fantastical notions of “globalist” conspiracies linking Islam, Socialism, and multi-billionaire philanthropist and Democratic Party supporter George Soros to the decline of Western civilization. Some of these pages also claim that survivors of the Parkland High School massacre in the U.S., for instance, are on a Soros-funded “Leftist-Islamist payroll.”

…Though the actual authorship of the posts within these pages is opaque, their titles imply diverse representation from a broad swath of American demographic groups, including “Jews & Christians for America” and “Blacks for Trump.” In reality, however, the pages in this network are all connected to evangelical activist Kelly Monroe Kullberg…[who] is neither black nor Jewish…

…This network, and others that employ similar tactics, can affect online discourse in several ways. First, the network serves to influence public opinion by presenting the views of a small group of activists as representative of a much broader swath of the American populace. Second, such a strategy in this case amplifies and offers a veil of legitimacy to hatred and conspiracy theories. Third, in spite of these strategies awash in misinformation, the pages within the network have attracted the financial backing of well-heeled political donors who exploit these pages and groups to disguise the origin of political Facebook ads.

Fun (or not-so-fun) fact, Kelly was one of my main sources for a 1992 Harvard Salient cover story called “The Witches Are Hunting”, describing anti-Christian bias at Harvard Divinity School. (The other source was Rich Tafel, later president of the gay conservative PAC known as Log Cabin Republicans.) With my usual penchant for flamboyant self-destruction, I declared my major in the Religion Department a couple months after ripping them a new asshole in the aforementioned conservative biweekly. And now I am a practicing witch…the gods laugh.

Republicans have perfected the one-two punch of exploiting American workers: first, hollow out their manufacturing base with predatory corporate takeovers, then channel their dispossessed rage into electing far-right demagogues. That’s the takeaway from this 2012 Rolling Stone profile, “Greed and Debt: The True Story of Mitt Romney and Bain Capital”, which remains timely as an exposé of how private equity firms are strip-mining our economy.

A private equity firm like Bain typically seeks out floundering businesses with good cash flows. It then puts down a relatively small amount of its own money and runs to a big bank like Goldman Sachs or Citigroup for the rest of the financing. (Most leveraged buyouts are financed with 60 to 90 percent borrowed cash.) The takeover firm then uses that borrowed money to buy a controlling stake in the target company, either with or without its consent…

…Romney and Bain avoided the hostile approach, preferring to secure the cooperation of their takeover targets by buying off a company’s management with lucrative bonuses. Once management is on board, the rest is just math. So if the target company is worth $500 million, Bain might put down $20 million of its own cash, then borrow $350 million from an investment bank to take over a controlling stake.

But here’s the catch. When Bain borrows all of that money from the bank, it’s the target company that ends up on the hook for all of the debt.

Now your troubled firm – let’s say you make tricycles in Alabama – has been taken over by a bunch of slick Wall Street dudes who kicked in as little as five percent as a down payment. So in addition to whatever problems you had before, Tricycle Inc. now owes Goldman or Citigroup $350 million. With all that new debt service to pay, the company’s bottom line is suddenly untenable: You almost have to start firing people immediately just to get your costs down to a manageable level.

“That interest,” says Lynn Turner, former chief accountant of the Securities and Exchange Commission, “just sucks the profit out of the company.”

Fortunately, the geniuses at Bain who now run the place are there to help tell you whom to fire. And for the service it performs cutting your company’s costs to help you pay off the massive debt that it, Bain, saddled your company with in the first place, Bain naturally charges a management fee, typically millions of dollars a year. So Tricycle Inc. now has two gigantic new burdens it never had before Bain Capital stepped into the picture: tens of millions in annual debt service, and millions more in “management fees.” Since the initial acquisition of Tricycle Inc. was probably greased by promising the company’s upper management lucrative bonuses, all that pain inevitably comes out of just one place: the benefits and payroll of the hourly workforce.

Once all that debt is added, one of two things can happen. The company can fire workers and slash benefits to pay off all its new obligations to Goldman Sachs and Bain, leaving it ripe to be resold by Bain at a huge profit. Or it can go bankrupt – this happens after about seven percent of all private equity buyouts – leaving behind one or more shuttered factory towns. Either way, Bain wins. By power-sucking cash value from even the most rapidly dying firms, private equity raiders like Bain almost always get their cash out before a target goes belly up.

Let’s wrap up with two stories about people who are trying to fix this trash fire of a planet–literally. This week’s Springwise trend-spotter newsletter profiles Europe’s first garbage-collection race, held on May 30 in Marseille. Participants included Olympic swimming champion Coralie Balmy and other world-class athletes. The Mediterranean Sea is among the world’s most polluted bodies of water.

Merging elements of a race and a treasure hunt, 20 teams, made up of two swimmers and two kayakers, aimed to collect 8 km of waste from the sea.

Le Grand Défi, or The Grand Challenge, was co-organised by the French environmental protection brand SauvagePalana Environmentand the Amos Sport Business School. It was inspired by Emmanuel Laurin and his film The Great Saphire, which featured Laurin’s 120-km swim between Toulon and Marseille, where he collected more than 100 kg of waste.

Found via the ex-evangelical blog Love Joy Feminism, this story by Karina Bland in the Arizona Republic newspaper profiles her state’s chapter of Bikers Against Child Abuse International, a volunteer organization that helps kids recover from trauma. The bikers, who are vetted and trained for these sensitive situations, become big buddies for children who need to feel protected and strong again:

[A] biker’s power and intimidating image can even the playing field for a little kid who has been hurt. If the man who hurt this little girl calls or drives by, or even if she is just scared, another nightmare, the bikers will ride over and stand guard all night.

If she is afraid to go to school, they will take her and watch until she’s safely inside.

And if she has to testify against her abuser in court, they will go, too, walking with her to the witness stand and taking over the first row of seats. Pipes will tell her, “Look at us, not him.” And when she’s done, they will circle her again and walk her out.