Northampton Pride 2010


Yesterday was the 29th annual Northampton Pride March. Thousands participated, including numerous church groups and gay-straight alliances from local schools, and thousands more lined the sunny streets of downtown Northampton to cheer us on. My family and I marched with the MassEquality contingent, waving “Trans Rights Now” signs calling for action on the pending bill that would add gender identity and expression as protected categories under the Massachusetts civil rights law. Over a dozen members of our parish also marched under the St. John’s Episcopal Church banner.

The photos below marked with “(AC)” were taken by my husband, Adam. The others are mine.


My proud family: Adam, Roberta, and Karen.


The Episcopal Church welcomes YOU!  (AC)


Preaching the gospel.


Some fans of the Rocky Horror Picture Show.


Bullies? No problem. The Northampton High School Gay-Straight Alliance has “Gayzilla” on their side!


The Boston Sisters Convent of the Commonwealth, an order of queer nuns, bring their big-city style to Northampton. Visit their website at thebostonsisters.org .


Signs of the times.


The awesome people of St. John’s!


Our former deacon Eric (we miss you!), our beloved Rev. Cat Munz, Cat’s husband Bill, and fellow parishioner Barbara.


Some marchers connected the gay-rights struggle to other forms of oppression. (AC)


Some of our beauty queens are girls! (AC)


The parade begins from Lampron Park, next to the historic Bridge Street Cemetery. (AC)


We marched down Bridge Street in front of the band. (AC)


Throngs of supporters outside the old courthouse on Main Street.


A very well-attended parade! (AC)


More fans greet us outside City Hall.


Entertainers at the end of our parade route. Northampton is (or should be) known for its hula-hooping talent.


A radical faerie and some folks from the Baystate Medical Center group. A large number of Baystate employees, gay and straight, marched with their families.

Well…Pride is over for another year…leaving me with only happy memories, 200 photos and a bad sunburn. We are so blessed to live in a community where love and diversity can be celebrated in public, and haters don’t dare to counter-protest with their false interpretations of Jesus’ teachings.

But even here in the Happy Valley, there are still churches that preach that gays have an “evil spirit” on them. There are still kids who suffer from anti-gay bullying in their schools. There are still teenagers who think it’s funny to yell epithets at a same-sex couple walking hand in hand.

The collective power we showed yesterday is not visible enough in ordinary life. Too often, a GLBT person or straight ally feels alone in confronting his or her closed-minded community.

What if everyone who marched or cheered yesterday’s Pride march made a commitment to themselves to do something to fight homophobia this year? What would the world look like when Pride comes around again next May?

Christian Pop Star Jennifer Knapp Comes Out


My praise goes out today to the courageous and talented singer Jennifer Knapp , a star of the contemporary Christian music scene, who has come out as a lesbian and a person of faith. The Grammy nominee and Dove Awards winner stopped recording in 2003, and now her fans know why.

Though she is no longer on a “Christian” record label, her statements to the media suggest that she still considers herself a believer. The evangelical magazine Christianity Today ran an exclusive interview that is sure to cause controversy among its largely non-affirming readership. Though interviewer Mark Moring can’t resist calling her orientation a “lifestyle choice”, I think the magazine still deserves props for giving her a respectful forum to discuss an issue that many would like to pretend doesn’t exist. Here’s an excerpt (boldface emphasis mine):

Were you struggling with same-sex attraction when writing your first three albums? Those songs are so confessional, clearly coming from a place of a person who knows her need for grace and mercy.

Knapp: To be honest, it never occurred to me while writing those songs. I wasn’t seeking out a same-sex relationship during that time.

During my college years, I received some admonishment about some relationships I’d had with women. Some people said, “You might want to renegotiate that,” even though those relationships weren’t sexual. Hindsight being 20/20, I guess it makes sense. But if you remove the social problem that homosexuality brings to the church—and the debate as to whether or not it should be called a “struggle,” because there are proponents on both sides—you remove the notion that I am living my life with a great deal of joy. It never occurred to me that I was in something that should be labeled as a “struggle.” The struggle I’ve had has been with the church, acknowledging me as a human being, trying to live the spiritual life that I’ve been called to, in whatever ramshackled, broken, frustrated way that I’ve always approached my faith. I still consider my hope to be a whole human being, to be a person of love and grace. So it’s difficult for me to say that I’ve struggled within myself, because I haven’t. I’ve struggled with other people. I’ve struggled with what that means in my own faith. I have struggled with how that perception of me will affect the way I feel about myself.

Are you beyond those struggles?

Knapp: I don’t know. I’m the happiest I’ve ever been. But now that I’m back in the U.S., I’m contending with the culture shock of moving back here. There’s some extremely volatile language and debate—on all sides—that just breaks my heart. Frankly, if it were up to me, I wouldn’t be making any kind of public statement at all. But there are people I care about within the church community who would seek to throw me out simply because of who I’ve chosen to spend my life with.

So why come out of the closet, so to speak?

Knapp: I’m in no way capable of leading a charge for some kind of activist movement. I’m just a normal human being who’s dealing with normal everyday life scenarios. As a Christian, I’m doing that as best as I can. The heartbreaking thing to me is that we’re all hopelessly deceived if we don’t think that there are people within our churches, within our communities, who want to hold on to the person they love, whatever sex that may be, and hold on to their faith. It’s a hard notion. It will be a struggle for those who are in a spot that they have to choose between one or the other. The struggle I’ve been through—and I don’t know if I will ever be fully out of it—is feeling like I have to justify my faith or the decisions that I’ve made to choose to love who I choose to love.

Have you ever felt like you had to choose between your faith or your gay feelings?

Knapp: Yes. Absolutely.

Because you felt they were incompatible?

Knapp: Well, everyone around me made it absolutely clear that this is not an option for me, to invest in this other person—and for me to choose to do so would be a denial of my faith.

What about what Scripture says on the topic?

Knapp: The Bible has literally saved my life. I find myself between a rock and a hard place—between the conservative evangelical who uses what most people refer to as the “clobber verses” to refer to this loving relationship as an abomination, while they’re eating shellfish and wearing clothes of five different fabrics, and various other Scriptures we could argue about. I’m not capable of getting into the theological argument as to whether or not we should or shouldn’t allow homosexuals within our church. There’s a spirit that overrides that for me, and what I’ve been gravitating to in Christ and why I became a Christian in the first place.

Some argue that the feelings of homosexuality are not sinful, but only the act. What would you say?

Knapp: I’m not capable of fully debating that well. But I’ve always struggled as a Christian with various forms of external evidence that we are obligated to show that we are Christians. I’ve found no law that commands me in any way other than to love my neighbor as myself, and that love is the greatest commandment. At a certain point I find myself so handcuffed in my own faith by trying to get it right—to try and look like a Christian, to try to do the things that Christians should do, to be all of these things externally—to fake it until I get myself all handcuffed and tied up in knots as to what I was supposed to be doing there in the first place.

If God expects me, in order to be a Christian, to be able to theologically justify every move that I make, I’m sorry. I’m going to be a miserable failure.


Amen to that! Enjoy this 2008 live performance of her song “Whole Again”:

Daddy, daddy do you miss me.
The way I crawled upon your knee.
Those childish games of hide and seek
Seem a million miles away.

Am I lost in some illusion.
Or am I what you thought I’d be.
Now it seems I’ve found myself
In need to be forgiven.
Is there still room upon that knee?

If I give my Life, If I lay it down
Can you turn this Life around, around
Can I be made clean
By this offering of my soul.
Can I be made whole again?

Have I labored all for nothing.
Trying to make it on my own.
Fear to reach out to the hand
Of one who understands me
Say I’d rather be here all alone.

It’s all my fault I sit and wallow in seclusion.
As if I had no hope at all,
I guess truth becomes you
I have seen it all in motion
That Pride comes before the fall.

If I give my Life, If I lay it down
Can you turn this Life around, around
Can I be made clean
By this offering of my soul.
Can I be made whole again?

Can I offer up this simple prayer.

Pray it finds a simple ear.
A scratch in your infinite time.
Not withstanding my fallings
Not withstanding my crime!

If I give my Life, If I lay it down

Can you turn this Life around, around
Can I be made clean,
By this offering of my soul.
Can I be made whole again?

If I give my Life, If I lay it down

Can you turn this Life around, around
Can I be made clean
By this offering of my soul.
Can I be made whole again?

(Lyrics courtesy of allthelyrics.com)

Heterosexism 101: Mike Huckabee


Today’s lesson in straight privilege is brought to you by former Arkansas governor Mike Huckabee, a contender for the GOP presidential nomination in 2008 and possibly again in 2012. He is also an ordained Southern Baptist minister. In a recent interview with The Perspective, the student newspaper of the College of New Jersey, he repeated the old slur that legalizing gay marriage is equivalent to approving drug abuse, incest, and polygamy. As quoted in the Associated Press:

Huckabee added that his goal isn’t to tell others how to live, but that the burden of proving that a gay marriage can be successful rests with the activists in favor of changing the law.

“I don’t have to prove that marriage is a man and a woman in a relationship for life,” he said. “They have to prove that two men can have an equally definable relationship called marriage, and somehow that that can mean the same thing.”


Thank you, Mike, for defining inequality in a nutshell. We don’t think often enough about burdens of proof and why they fall where they do. More often, we take sides in existing debates without asking how one group seized the benefits of normalcy and whether they ought to retain it.

Do straights deserve to put gays on the defensive because we’re a majority? I thought one of the cornerstones of our American civil religion was the belief, embodied in the Bill of Rights, that the individual has certain fundamental human rights that shouldn’t be subject to majority vote.

Because we populate the planet? The harsh realities of nomadic desert life could explain why the Abrahamic faiths discouraged non-procreative sex, but environmentalists might say we need the reverse incentive now.

Because we’ve done such a good job keeping our marital vows? Three words: 50% divorce rate.

I think many traditionalists refuse to listen to gay-rights arguments because it’s scary to consider that our favorite “natural” hierarchies might be arbitrary and self-serving. Without even realizing it, we’re all somewhat invested in upholding social categories that make us feel better about ourselves.

The Bible has a word for basing our self-esteem on something other than God’s unmerited love for us. It’s called idolatry.

Signs of the Apocalypse: Hello Hangover


We’ve seen kid-sized stripper poles and thongs for tots, but the campaign to turn Romper Room into the Champagne Room isn’t complete without the right beverages. This item comes to us from the e-newsletter of the Marin Institute, a nonprofit that raises awareness about the social costs of alcohol and the marketing of addictive substances to youth.

Hello Kitty—the iconic cartoon image gracing thousands of children’s toys and clothing throughout the globe—is now promoting alcoholic beverages. Wine with names like “Hello Kitty Angel” (white) and “Hello Kitty Devil” (red) will be available for purchase in May.

The Rosé label features Hello Kitty in a little black dress, winking and holding a glass of wine. The “Devil” and “Angel” wine labels show Hello Kitty with a devil’s tail and angel wings, respectively, and heart-shaped tattoos on each of their behinds. The Brut Rose label displays Hello Kitty in a pink onesie with hearts, and has a special prize hanging on each bottle: a little Hello Kitty pendant on a chain.

Italian winemaker Tenimenti Castelrotto, along with with Camomilla, an Italian fashion company, collaborated to sell the wine with the Hello Kitty brand worldwide. Their rationale for this campaign: “Hello Kitty is not just for children. She is a recognized cult fashion icon among teenagers and adults around the world.”

Visit the Hello Kitty Wine website to see Kitty dodging paparazzi and hitting the sauce. Recipes include “Feline Fizz”, which sounds like an idea that should never have left the litterbox.

Drink responsibly, kids.

Of Empty Tombs


They crucified my Savior upon a common cross.
They crucified my Savior upon a common cross.
They crucified my Savior upon a common cross,
And God’s grace will lead my spirit home.

    –“Christ Rose“, 18th-century African-American spiritual

The following story comes from the April 11, 2010 Associated Press newswire (not reprinted here in full for copyright reasons):

THIES, Senegal – Even death cannot stop the violence against gays in this corner of the world any more.

Madieye Diallo’s body had only been in the ground for a few hours when the mob descended on the weedy cemetery with shovels. They yanked out the corpse, spit on its torso, dragged it away and dumped it in front of the home of his elderly parents.

The scene of May 2, 2009 was filmed on a cell phone and the video sold at the market. It passed from phone to phone, sowing panic among gay men who say they now feel like hunted animals.

“I locked myself inside my room and didn’t come out for days,” says a 31-year-old gay friend of Diallo’s who is ill with HIV. “I’m afraid of what will happen to me after I die. Will my parents be able to bury me?”

A wave of intense homophobia is washing across Africa, where homosexuality is already illegal in at least 37 countries.

In the last year alone, gay men have been arrested in Kenya, Malawi, Sierra Leone and Nigeria. In Uganda, lawmakers are considering a bill that would sentence homosexuals to life in prison and include capital punishment for ‘repeat offenders.’ And in South Africa, the only country that recognizes gay rights, gangs have carried out so-called “corrective” rapes on lesbians.

“Across many parts of Africa, we’ve seen a rise in homophobic violence,” says London-based gay-rights activist Peter Tatchell, whose organization tracks abuse against gays and lesbians in Africa. “It’s been steadily building for the last 10 years but has got markedly worse in the last year.”

To the long list of abuse meted out to suspected homosexuals in Africa, Senegal has added a new form of degradation — the desecration of their bodies.

In the past two years, at least four men suspected of being gay have been exhumed by angry mobs in cemeteries in Senegal. The violence is especially shocking because Senegal, unlike other countries in the region, is considered a model of tolerance….


The article goes on to say that the current backlash in Senegal began in 2008 when a tabloid published pictures of a clandestine gay wedding. Suspected gays were arrested and tortured. Worsening economic conditions also fueled the search for a scapegoat, Cheikh Ibrahima Niang, a professor of social anthropology at Senegal’s largest university, told the AP reporter.

…The crackdown also coincided with spiraling food prices. Niang says political and religious leaders saw an easy way to reach constituents through the inflammatory topic of homosexuality.
“They found a way to explain the difficulties people are facing as a deviation from religious life,” says Niang. “So if people are poor — it’s because there are prostitutes in the street. If they don’t have enough to eat, it’s because there are homosexuals.”


Muslim imams preached in favor of killing gays. The same sentiments were published in Senegalese newspapers and magazines. Some people evidently took the exhortations to heart:

…Around this time, in May 2008, a middle-aged man called Serigne Mbaye fell ill and died in a suburb of Dakar.

His children tried to bury him in his village but were turned back from the cemetery because of widespread rumors that he was gay. His sons drove his body around trying to find a cemetery that would accept him. They were finally forced to bury him on the side of a road, using their own hands to dig a hole, according to media reports.

The grave was too shallow and the wind blew away the dirt. When the decomposing body was later discovered, Mbaye’s children were arrested and charged with improperly burying their father.

In the town of Kaolack three months later, residents exhumed the grave of another man believed to be gay. In November 2008, residents in Pikine removed a corpse from a mosque of another suspected homosexual and left it on the side of the road….

…Among the people who appeared in the photograph published from the gay wedding was a young man in his 30s from Thies. He was an activist and a leader of a gay organization called And Ligay, meaning “Working together,” which he ran out of his parents’ house.

He was HIV-positive and on medication.

When the tabloid published the photograph, Diallo went into hiding, according to a close friend who asked not to be named because he too is gay. Unable to go to the doctor, Diallo stopped taking his anti-retrovirals. By the spring of 2009, he was so ill that his family checked him into St. Jean de Dieu, a Catholic hospital in downtown Thies, says the friend.

He was in a coma when he died at 5:50 a.m. on May 2, 2009, according to the hospital’s records. Although the hospital has a unit dedicated to treating HIV patients, the young man’s family never disclosed his illness, according to the doctor in charge.

Several gay friends tried to see Diallo in the hospital but were told to stay away by his family, says the friend.

When the AP tried to speak to Diallo’s elderly father at his shop on the main thoroughfare in Thies, his other children demanded the reporter leave. One sister covered her face and sobbed. Another said, “There are no homosexuals here.”

Hours after he died, his family took Diallo’s body to a nearby mosque, where custom holds the corpse should be bathed and wrapped in a white cloth. Before the family could bathe him, news reached the mosque that Diallo was gay and they were chased out, says the dead man’s friend. His relatives hastily wrapped him in a sheet and headed to the cemetery, where they carried him past the home of Babacar Sene.

“A man that’s known as being a homosexual can’t be buried in a cemetery. His body needs to be thrown away like trash,” says Sene. “His parents knew that he was gay and they did nothing about it. So when he died we wanted to make sure he was punished.”


Where in this story is the Savior who was crucified? On which side do you think you’ll find him?

First Amendment Key to Creative Legal Strategy in Same-Sex Prom Case


A Mississippi federal trial court judge ruled yesterday that a public high school violated a lesbian student’s First Amendment rights by preventing her from bringing her girlfriend to the prom. In a case that has been drawing national attention, the Itawamba County school board canceled the prom rather than allow high school senior Constance McMillen to bring another female student as her date. U.S. District Court Judge Glenn Davidson determined that the ban constituted viewpoint-based discrimination that violated McMillen’s right to free expression.

Mississippi doesn’t ban discrimination based on sexual orientation, and the U.S. Supreme Court has not recognized it as a form of gender bias, so there goes the obvious equal-protection argument. Invoking the First Amendment is a creative move. But is it logical? I could understand it better if McMillen were a transgender student defending her right to cross-dress. Dating seems more like conduct than speech. Being gay is not exactly a viewpoint.

Looking at the big picture, some important protections for women and sexual minorities actually depend on keeping clear definitional boundaries between speech and action. In pornography, violent and medically dangerous acts are sheltered under the umbrella of “free speech” (wrongly, in my opinion) because a camera is rolling, avoiding the restrictions that OSHA would impose on any other hazardous occupation. It’s rotten to get kicked out of your prom, but bullying is a more pervasive problem that GLBT teens face day-to-day. The first national study of cyberbullying of GLBT youth, released last week by Iowa State University, found that more than half of those youth and their self-identified straight allies had experienced online harassment during a one-month period.

In this environment, well-meaning judges should think twice about extending students’ free expression rights beyond their common-sense limits.

Solitary Confinement in US Supermax Prisons Is Torture, Experts Say


Earlier this year, my prison pen pal “Conway” was confined to the segregated housing unit (SHU) in his California supermax prison. He told me he was targeted for showing leadership ability (he had been mentoring at-risk youth and trying to defuse conflicts among inmates). To justify putting him on restricted status, the prison misidentified him as having connections to a white gang. Conway is serving 25-to-life for receiving stolen goods. On the SHU, he is still allowed to receive a limited number of books and writing materials, plus non-contact visits.

In his latest letter, he asked me to send copies of two articles that I’ve linked below. Both describe in horrifying detail the long-term psychological damage produced by solitary confinement, a punishment whose use has skyrocketed in US prisons in the past two decades. (Read Conway’s poems about his stints in solitary here.)

Atul Gawande is a bestselling author, journalist, and Harvard-educated surgeon, and the recipient of a MacArthur “genius” grant. His article “Hellhole” from the March 30, 2009 New Yorker thoroughly documents the evidence that solitary confinement is a form of torture. Because of its permanent traumatic effects, it is also worse than useless at solving disciplinary problems in prison. Especially since those problems are partly the result of our tough-on-crime policies:

…Prison violence, it turns out, is not simply an issue of a few belligerents. In the past thirty years, the United States has quadrupled its incarceration rate but not its prison space. Work and education programs have been cancelled, out of a belief that the pursuit of rehabilitation is pointless. The result has been unprecedented overcrowding, along with unprecedented idleness—a nice formula for violence. Remove a few prisoners to solitary confinement, and the violence doesn’t change. So you remove some more, and still nothing happens. Before long, you find yourself in the position we are in today. The United States now has five per cent of the world’s population, twenty-five per cent of its prisoners, and probably the vast majority of prisoners who are in long-term solitary confinement….

…Prolonged isolation was used sparingly, if at all, by most American prisons for almost a century. Our first supermax—our first institution specifically designed for mass solitary confinement—was not established until 1983, in Marion, Illinois. In 1995, a federal court reviewing California’s first supermax admitted that the conditions “hover on the edge of what is humanly tolerable for those with normal resilience.” But it did not rule them to be unconstitutionally cruel or unusual, except in cases of mental illness. The prison’s supermax conditions, the court stated, did not pose “a sufficiently high risk to all inmates of incurring a serious mental illness.” In other words, there could be no legal objection to its routine use, given that the isolation didn’t make everyone crazy. The ruling seemed to fit the public mood. By the end of the nineteen-nineties, some sixty supermax institutions had opened across the country. And new solitary-confinement units were established within nearly all of our ordinary maximum-security prisons.

The number of prisoners in these facilities has since risen to extraordinary levels. America now holds at least twenty-five thousand inmates in isolation in supermax prisons. An additional fifty to eighty thousand are kept in restrictive segregation units, many of them in isolation, too, although the government does not release these figures. By 1999, the practice had grown to the point that Arizona, Colorado, Maine, Nebraska, Nevada, Rhode Island, and Virginia kept between five and eight per cent of their prison population in isolation, and, by 2003, New York had joined them as well. Mississippi alone held eighteen hundred prisoners in supermax—twelve per cent of its prisoners over all. At the same time, other states had just a tiny fraction of their inmates in solitary confinement. In 1999, for example, Indiana had eighty-five supermax beds; Georgia had only ten. Neither of these two states can be described as being soft on crime.

At the same time as the US experienced its supermax building boom, Britain was trying the opposite strategy on its violent criminals and IRA terrorists, with positive results:

…The approach starts with the simple observation that prisoners who are unmanageable in one setting often behave perfectly reasonably in another. This suggested that violence might, to a critical extent, be a function of the conditions of incarceration. The British noticed that problem prisoners were usually people for whom avoiding humiliation and saving face were fundamental and instinctive. When conditions maximized humiliation and confrontation, every interaction escalated into a trial of strength. Violence became a predictable consequence.

So the British decided to give their most dangerous prisoners more control, rather than less. They reduced isolation and offered them opportunities for work, education, and special programming to increase social ties and skills. The prisoners were housed in small, stable units of fewer than ten people in individual cells, to avoid conditions of social chaos and unpredictability. In these reformed “Close Supervision Centres,” prisoners could receive mental-health treatment and earn rights for more exercise, more phone calls, “contact visits,” and even access to cooking facilities. They were allowed to air grievances. And the government set up an independent body of inspectors to track the results and enable adjustments based on the data.

The results have been impressive. The use of long-term isolation in England is now negligible. In all of England, there are now fewer prisoners in “extreme custody” than there are in the state of Maine. And the other countries of Europe have, with a similar focus on small units and violence prevention, achieved a similar outcome.

In this country, in June of 2006, a bipartisan national task force, the Commission on Safety and Abuse in America’s Prisons, released its recommendations after a yearlong investigation. It called for ending long-term isolation of prisoners. Beyond about ten days, the report noted, practically no benefits can be found and the harm is clear—not just for inmates but for the public as well. Most prisoners in long-term isolation are returned to society, after all. And evidence from a number of studies has shown that supermax conditions—in which prisoners have virtually no social interactions and are given no programmatic support—make it highly likely that they will commit more crimes when they are released. Instead, the report said, we should follow the preventive approaches used in European countries.

The recommendations went nowhere, of course. Whatever the evidence in its favor, people simply did not believe in the treatment….

So…treating prisoners like human beings rehabilitates them, and locking them in sensory deprivation cells destroys them. Hard to believe, huh? Only in America.

The other article worth reading is a May 2008 report written by Laura Magnani for the American Friends Service Committee (a Quaker social justice organization), “Buried Alive: Long-Term Isolation in California’s Youth and Adult Prisons“. The report found that prison officials imposed solitary confinement and other contact restrictions in an arbitrary way, for indeterminate time periods, and often disproportionately targeted prisoners of color. Magnani writes:

Solitary confinement is known by various names in prison systems, depending on the facility: supermax units, management control units, secure housing units (SHU), closed custody units, separation, special management units (SMU), Administrative Segregation (Ad Seg) and the Adjustment Center. This report will focus on the use of long-term isolation.

Generally in correctional settings, there are two types of segregation: disciplinary and administrative. Disciplinary segregation, referred to by prisoners as “the hole,” is applied as a short-term punishment for breaking prison rules. By contrast, administrative segregation is reserved for those prisoners deemed to pose a serious risk to other prisoners, and is carried out often, but not exclusively, in independent, supermax facilities.
Although both types of segregation are thought to have a sensory deprivation environment, it is often the case that they constitute a sensory overload, with yelling, clanging of doors, loud commands shouted by staff, etc. Conditions in these units also involve severe loss of privileges, such as access to phones, showers, and outdoor recreation. The difference is that administrative segregation is now being used over extended periods of time (six months to several years), sometimes for the person’s entire sentence….


Prisoners in supermax units often are confined alone in single cells; two prisoners are often held in 6’ x 10’ cells. (If there is anything worse, or perhaps more dangerous than isolation, it is isolation and idleness with a cellmate.) The cells contain only the most basic of accommodations, generally a double bunk bed, a toilet and sink, and possibly another protruding slab for a desk. Prisoners describe either an “eerie silence” in the units, stemming from the cells being entirely soundproof, or the opposite: a din of constant noise—including yelling and screaming—twenty-four hours a day. Most cells have no windows and it is impossible for a prisoner to know whether it is night or day. Prisoners often complain of the lights being left on twenty-four hours per day, causing them to lose track of time entirely. Of course, without windows, confinement in the dark would be even worse.

Contact with other human beings is extremely limited. Prisoners eat alone in their cells and are permitted to exercise alone in a cage or concrete room for approximately 30 minutes a day. Most interaction with staff occurs through a slot in the steel door through which food and other items are passed to the prisoner. Cell “shakedowns” are common, and prisoners are routinely strip searched before leaving their cells for any reason and again upon their return. These searches frequently include body cavity searches. Educational or rehabilitative programming is rare. They are not permitted to hold prison jobs. Visits, telephone calls, and mail are severely restricted and reading material is censored. Access to prison “programs,” such as classes, AA groups, or counseling is nonexistent.

A common practice in these units is “cell extraction.” This is a procedure, used at the discretion of the prison administration, where prisoners are confronted with from four to six riot-clad officers, batons drawn, descending upon the prisoner, often hog tying him/her, and removing him/her from the cell. This could be precipitated by something the prisoner is alleged to have done, or by information the prison has gathered suggesting some kind of security breach that inspires maximum force. We name it here as a “condition,” because it appears to be part of the landscape of this form of harsh punishment….

Conway is currently on indeterminate Ad Seg, potentially for the next seven years before he comes up for parole. The description above is sadly familiar from his letters. California currently houses over 14,000 inmates in some form of isolation.

To find out how you can help, visit the Friends’ STOPMAX website. And pray that this nation comes to its senses.

Sad Comics for Grownups


The acquisitions staff at our local library shares my passion for graphic novels. The term is a bit of a misnomer because many books in this genre aren’t “novels” at all–they’re nonfiction or collections of short pieces–but it sounds better than “comic books your kids wouldn’t understand”. Below, a brief roundup of some of my latest reading.

R. Sikoryak’s inventive and darkly funny Masterpiece Comics mashes up the plots of literary classics with the visual style of well-known comic strips. This could easily have been a one-joke wonder, but Sikorsky’s thoughtful pairings give this slim volume an unexpected depth. Reading it, you realize that Charlie Brown actually does have a lot in common with Kafka’s Gregor Samsa; ditto for Beavis and Butthead and the protagonists of Waiting for Godot. You come away appreciating the existential sadness under comics’ forced jollity and limited range of expression, as well as the slam-bang action and excitement buried inside these books we treat so reverently. Maybe high school boys would crack open Wuthering Heights if they read Sikorsky’s “Tales from the Crypt” version first.

The early 20th-century anarchist Emma Goldman is often quoted as saying, “If I can’t dance, I don’t want to be part of your revolution.” Seeking an alternative to my feminist friends’ grim suspiciousness of popular culture and fashion, I picked up Sharon Rudahl’s cartoon biography of Goldman, A Dangerous Woman. The book definitely made me want to learn more about Goldman, a feisty and life-affirming woman who put herself at risk to improve the lives of prisoners, prostitutes, and other marginalized people. However, I was a bit disappointed by the presentation. The visual elements didn’t interact dynamically with the text, feeling more like illustrated summaries than true scenes. Since Rudahl relies mainly on Goldman’s own account of her life, the book always casts her actions in a positive light, glossing over difficult moral questions like the anarchists’ use of violence against civilians. A Dangerous Woman is an intriguing introduction to the subject, but I wouldn’t rely on it as the definitive word on this complicated historical figure.

Alison Bechdel is the author of the long-running comic strip Dykes to Watch Out For, a witty sapphic soap opera whose humor often arises from the contrast between the characters’ self-righteous political views and their messy personal lives. I binged on 10 volumes of the strip from 1989 to 2005. The left-wing rants sometimes became tiresome, so my favorite characters were the ones who didn’t take themselves so seriously: the gleefully careerist Sydney, a literature professor with a Martha Stewart fetish; Lois, the part-time drag king and full-time sexual dynamo; and Mo’s two Siamese cats, who survey their human companions’ anxious lives with amused detachment.

My highest praise, though, is reserved for Bechdel’s cartoon memoir Fun Home: A Family Tragicomic, which is both beautifully drawn and elegantly crafted as a narrative. Fun Home intertwines the author’s coming of age as a lesbian with her memories of her brilliant, enigmatic, repressed father, a closeted homosexual who died in an accident that she suspects was suicide. Drawing parallels to sources as diverse as Joyce, Colette, Proust, classical mythology, and The Wind in the Willows, she shows how their shared love of literature substituted for the intimacy they could never express in more personal terms. Some online reviewers felt Bechdel strained too hard to fit their family story into literary templates, but for me, that was what gave the book its special poignancy: ultimately, Bechdel concludes that there are no neat explanations that will give her closure, and we return to the simple image that opened the story, a little girl in her father’s arms.

New Poems by Conway: “An Error” and Others


My prison pen pal “Conway” has been a prolific writer this winter, undaunted by his unfair reclassification to a more restricted security status that further limits his access to family visits and reading materials. In January, I sent him some writing prompts, including one that suggested beginning every sentence of a paragraph with “in the kitchen”. Conway changed it to something more relevant to his experience, as you can see in the two prose-poems below.

An Error

Holding, this quiet inside my soul
Scolding the noise silently
That threatens to regain control.

Even as this jealous rain falls to & fro–
all around, calls out from the ground.
I know where things have led, so…

Who really is humble, in deed?
This simple thought provokes an abyss,
A deep ocean of ungraspable water.

How do I see into the clear depth
without glimpsing a reflection. Then
distorted by my trembling attempts, to
escape this prison of error…

****

In Prison (1)

In prison, there’s no reason why these toilets should be so loud. In prison, noise is not allowed by prisoners. In prison I turned a pair of eyeglasses into a sewing needle, it took a long time. But, it passed it also. In prison they gave a guy three years for a sewing needle. It was a plea bargain they threatened to strike him out. In prison we don’t talk about how much it costs to make your clothes fit and shit like that. Would you? In prison I grew. My children did too. But without a clue of who I am. In prison I got a letter from you, it made me feel better, but only for a while. So, I read it again and again. Whenever I feel the need to smile. In prison they were running yard, it was cold and hard because of the rain. But we try our best to not complain. In prison they say “True that,” ’cause no one’s getting fat in prison. Because in prison they shove the food through the tray slot in the door, they don’t allow us in the chow hall anymore. But, that’s cool. I don’t like eating with some of those fools anyway. In prison I wondered out loud. I wondered what the taxpayers would think about paying thirty five thousand dollars a year for a sewing needle? In prison we think about stupid shit like that, but the district attorney doesn’t yet! In prison? He’s the one who should have to sew his clothes with this sewing needle, in prison…

****

In Prison (2)

In prison at least five or ten minutes we passed a verbal down the tier. The dinner was chicken goo. In prison they were crop dusting and the steel door was rusting in the fumes of time. In prison we were doing burpees all day and breaking the rules with loud cadences. But in prison the rules are made to be broken, like spokes on an old bike, rattling down the road. In prison the commode is so fuckin loud it howls hungrily for shit. In prison the walls shine, from being touched and rubbed on too much. In prison I saw a rabbit die in the electric fence and crows chasing hawks, if that makes sense, it does kind of, ’cause the hawks eat crow when they can catch them slippin’; so maybe it’s not so strange to me. In prison these words are ridiculous but I’m still writing in prison…

Anarchists and Misogyny


I became friends with radical feminist activist and author Lierre Keith four years ago when my husband and I began working to raise awareness of women’s oppression by prostitution and pornography. (See our website NoPornNorthampton for more information.) Lierre’s latest book is The Vegetarian Myth: Food, Justice, and Sustainability. In this controversial work, she argues that vegetarian and vegan diets are actually not as good for human health, or the planet, as an omnivorous diet that is based on more sustainable agricultural principles. The first chapter is online here.

As anyone who reads the New Testament knows, food taboos are a powerful cultural marker. Challenging them threatens people’s identity. Many left-liberal folks get a significant self-esteem boost from the belief that their culinary self-denial makes the world a greener and more compassionate place.

I don’t know whether Lierre’s right, though I plan to read her book and find out. What I do know is that violence against women is never acceptable. Silencing unpopular speakers through assault and intimidation is not liberal, compassionate, or progressive.

Some folks at last weekend’s San Francisco Anarchist Bookfair haven’t figured this out yet.

As Lierre was reading from her book at the SF County Fair Building in Golden Gate Park, three young men rushed the stage and hit her in the face with pies containing cayenne pepper–the equivalent of pepper spray in her eyes. The IndyBay website, which bills itself as “a non-commercial, democratic collective of bay area independent media makers and media outlets”, has posted a flippant story approving the assault, along with a video replaying the incident while slapstick music plays in the background.

I wrote this letter to IndyBay asking them to take down the video. If my readers would like to follow suit, please send email to sf*******@*************ia.org .

As a friend of Lierre Keith, who has worked alongside her to defend women’s rights, I am appalled that you would post this video, which repeatedly shows her being hit in the face with a pie containing cayenne pepper, accompanied by a comical musical soundtrack:

www.indybay.org/newsitems/2010/03/15/18641249.php

Violence against women (and cayenne pepper in your eyes is certainly violence) is never a joke.

I have no opinion on the great vegan debate. I simply think that it trashes the credibility of the left-liberal and anarchist movements to allow young men to assault and silence women, and then publish the video as entertainment. If we want to reduce the power of the state, we need to show that we’re fit for self-governance, not acting like kindergarten bullies.

[Update: The video has been posted on YouTube, so if you come across it, please hit the “Flag” button to report it as abusive content.]

To add insult to injury, some commenters at the fair and on the IndyBay website derided Lierre for filing a police report. Anarchists don’t call the cops, they said. (For the record, Lierre does not identify as a member of the modern anarchist movement, though she admires the early 20th-century anarchists who fought against fascism.)

Personally, I don’t have enough faith in human nature to be an anarchist or a communist. Power corrupts, so power needs to be decentralized–distributed in a balanced way among individuals, private institutions, and the state, with constant adjustments to the balance as one or another group learns how to game the system to its advantage.

In a misogynistic society, which all societies have been to some extent, a power vacuum at the state level simply leaves individual men’s physical power over women unchallenged.

Perfect freedom for some people always means less freedom for others. It sounds nice in theory, just like the First Amendment: “Congress shall make NO law…abridging the freedom of speech”. Yet Congress does this all the time with laws regulating antitrust, copyright, securities offerings, and many other areas. However, when it comes to videos of women being attacked and humiliated for men’s entertainment (and Lierre has pointed out the similarity between the IndyBay video and gonzo porn), suddenly everyone’s a free speech absolutist.

Except, of course, the women who aren’t allowed to speak at all.