Category Archives: Politics and Culture

The Non-Personhood of Children in the Bible

The Daily Office, the Book of Common Prayer’s liturgy and Bible readings for morning and evening prayer, provides some uncomfortable juxtapositions with current events. Shortly after watching the first TV debate among the Republican presidential candidates, I was presented with this reading from 2 Samuel 12:1-14.

King David has just arranged for his loyal soldier Uriah to be killed in battle because David coveted Uriah’s wife, Bathsheba. The prophet Nathan now tells him a fable about a rich man who had many flocks of his own, but seized a poor man’s only pet lamb to eat. That’s outrageous, says the king; that’s you, the prophet shoots back.

13David said to Nathan, “I have sinned against the LORD.” Nathan said to David, “Now the LORD has put away your sin; you shall not die. 14Nevertheless, because by this deed you have utterly scorned the LORD, the child that is born to you shall die.”

(Boldface emphasis mine.)

So…not only was Bathsheba taken from her husband by King David (whether she wanted it or not, she couldn’t safely refuse), now she’s going to suffer the death of her child…at God’s command? And the innocent child, why does he get punished for the king’s adultery and murder?

The GOP candidates last week rushed to outdo one another in pledging to protect unborn children. They cupped their hands in tender gestures and invoked their Christian faith to support banning abortion, even when the pregnancy results from rape or endangers the mother’s life.

But what does the Bible actually say about children’s rights? At least in the Old Testament, children’s lives are not sacred. Their subjectivity and autonomy have no inherent importance. Like women, they are possessions that keep score of the male characters’ virtue or success. Besides this passage, notable examples are Abraham’s intended sacrifice of Isaac, God’s plague on the Egyptians’ first-born sons, and the divinely commanded genocide of the Amalekites in 1 Samuel 15.

Jesus ups the value of children in his invitation to them in Matthew 19, and his statement that one must become like a little child to enter the kingdom of heaven. Even so, the God who warned Joseph to hide the Holy Family in Egypt did not intervene to protect any of the other infant boys slaughtered by Herod in Jesus’s stead.

My conclusions from this are two-fold, and both are kind of disheartening. First, that the Bible can be proof-texted or idealized to justify many positions that are quite a stretch from the original story, which seems to diminish its usefulness as a source of clear moral boundaries. Don’t get me wrong, I think that the sacredness of all infant life is a great evolution beyond the values of the ancient world, though I am pro-choice as a matter of legal policy. I just don’t see how you get “every sperm is sacred” from the Old and New Testaments.

Second, for me personally, it’s feeling like too much of a struggle to mesh my survivor-centric liberation theology with the Biblical writers’ very different assumptions about parents’ ownership of children and how this also maps onto God the Father’s creation and destruction of His children. I respect Christians who can find enough liberating material to stay within the Biblical framework and bracket the bad parts. Sometimes, I envy you. I am trying to shift my faith orientation in the most non-hegemonic way possible. It’s not my intention to take away from others the comfort that I no longer find in this tradition. But it is too jarring for me right now to have my healing and activism constantly interrupted by micro-aggressions from religious authorities who remind me that women’s and children’s lives have always been devalued.

Love Wins at the Supreme Court!

Image result for marriage equality graphic

This morning the U.S. Supreme Court ruled 5-4 in Obergefell v. Hodges that under the Equal Protection Clause of the Constitution, gay and lesbian couples have a fundamental right to marriage equality! States may no longer ban same-sex marriages or refuse to recognize such marriages performed in other states.

From LGBTQ Nation:

Gay and lesbian couples already could marry in 36 states and the District of Columbia. The court’s 5-4 ruling means the remaining 14 states, in the South and Midwest, will have to stop enforcing their bans on same-sex marriage.

The outcome is the culmination of two decades of Supreme Court litigation over marriage, and gay rights generally.

Justice Anthony Kennedy wrote the majority opinion, just as he did in the court’s previous three major gay rights cases dating back to 1996. It came on the anniversary of two of those earlier decisions…

…The cases before the court involved laws from Kentucky, Michigan, Ohio and Tennessee that define marriage as the union of a man and a woman. Those states have not allowed same-sex couples to marry within their borders and they also have refused to recognize valid marriages from elsewhere.

Just two years ago, the Supreme Court struck down part of the federal anti-gay marriage law that denied a range of government benefits to legally married same-sex couples.

The decision in United States v. Windsor did not address the validity of state marriage bans, but courts across the country, with few exceptions, said its logic compelled them to invalidate state laws that prohibited gay and lesbian couples from marrying.

From the New York Times:

The decision, the culmination of decades of litigation and activism, came against the backdrop of fast-moving changes in public opinion, with polls indicating that most Americans now approve of same-sex marriage.

Justice Kennedy said gay and lesbian couples had a fundamental right to marry.

“No union is more profound than marriage, for it embodies the highest ideals of love, fidelity, devotion, sacrifice, and family,” he wrote. “In forming a marital union, two people become something greater than once they were.”

“It would misunderstand these men and women to say they disrespect the idea of marriage,” Justice Kennedy said of the couples challenging state bans on same-sex marriage. “Their plea is that they do respect it, respect it so deeply that they seek to find its fulfillment for themselves. Their hope is not to be condemned to live in loneliness, excluded from one of civilization’s oldest institutions. They ask for equal dignity in the eyes of the law. The Constitution grants them that right.”

Big thanks to GLAD (Gay & Lesbian Advocates & Defenders) for arguing this case before the Supreme Court. (The case named on their website, DeBoer v. Snyder, was consolidated with Obergefell and two others.) Check out the Tumblr blog at Freedom to Marry for inspiring photos and stories of celebration around the country.

When I was born, homosexuality was still labeled a psychiatric disorder. There were no children’s books with two-mom families like mine. Although I went to an arts high school in NYC in the 1980s, I didn’t know any out gay teenagers. I’m happily stunned that this tremendous social change has happened during my lifetime.

I know that the struggle for social justice is not over, for the LGBT community and others. But please, hold off on the cautionary tweets and think pieces, for just one day. Let’s give ourselves a Sabbath of rejoicing.

046

My super cool lesbian mom and me, summer 2011. Come party with us in Northampton tonight!

After Charleston: Seek White Repentance, Not Black Forgiveness

Last Wednesday a young white supremacist man murdered nine African-Americans who were taking part in a Bible study group at Emanuel African Methodist Episcopal Church in Charleston, SC. Emanuel AME is one of the oldest and largest historically black congregations in the South, and played an important role in the Civil Rights Movement. The Root has published profiles of the victims of this terrorist act, including three pastors of the church. Go read those and pray over them, then let’s talk about a certain kind of follow-on emotional violence that our media perpetrates–against some kinds of victims in particular.

Racism is abuse. Like domestic violence, sexual assault, and child abuse, racist attacks are perpetrated by individuals but supported by our shared culture. Sometimes we actively spread these beliefs, other times we simply fail to notice them and miss opportunities to challenge them. Dehumanizing beliefs about a less-powerful group seem so normal that we refuse to see their role in justifying violence. That would implicate too many of us in acts that our media depicts as extreme individual aberrations.

I’m not saying that most white people want to murder blacks. But do we unconsciously view black lives as less valuable? Do we interpret the same behavior as “menacing” or “troubled” depending on the subject’s race, a filter that makes black men the primary targets of police brutality and incarceration? Do we define “racism” so narrowly that it never applies to our thoughts and actions?

In the days following the Charleston massacre, my husband and I happened to be listening to the audio book of James W. Loewen’s Lies My Teacher Told Me: Everything Your American History Textbook Got Wrong. We were on disks 5-6 of 12 (it’s heavy stuff!) learning about how the Confederacy’s myth of Black incompetence and corruption, popularized in Gone With the Wind, became the dominant cultural narrative about the post-Civil War period known as Reconstruction. Though we knew better than to take GWTW as unbiased history, my husband and I were still shocked by how much falsehood we’d casually absorbed from our textbooks and popular culture. That includes falsehood by omission: we didn’t learn about the immediate and brutally effective campaign of terror to suppress the black vote, stifle literacy, and force non-whites out of skilled professions. What else do we “know for sure that just ain’t so”?

The story we tell about a violent crime determines whether we collectively confront the sources of that violence, or look away. Whether we listen to members of the victimized group, or continue to silence and discredit them. Whether we dismiss Charleston shooter Dylann Roof’s racist jokes and apartheid flags as harmless delusions, until he fatally puts them into practice.

The “forgiveness” story, so beloved by our melodramatic and context-free media, is a silencing story.

It seems that every time there is a massacre of innocents, reporters are up in the faces of the mourners, asking “Do you forgive?” before the bodies are cold. Editorials repeat Sunday School platitudes and proclaim that only through forgiveness can the bereaved find healing. It happened during the Amish school shooting in 2006, the Newtown school shooting in 2012, and again this past weekend in Charleston. Earlier this summer, when it was revealed that Christian fundamentalist reality-TV star Josh Duggar had molested his sisters, his celebrity parents cited the girls’ alleged forgiveness of their elder brother as evidence that we should let bygones be bygones. The pressure to perform the role of the “good victim” bears down with extra weight upon members of less-powerful groups who reasonably fear they will not be valued or believed: e.g. sexual assault survivors, children, or African-Americans in a racist society.

Notably, it did not happen after 9/11, to the best of my recollection. The peace activists who sympathized with the desperation of the suicide bombers had their patriotism questioned, or at best seemed insensitive to bring this up while so many of us were still in shock and grieving. This was no time for sentimental empathy for the killers, this was an attack on America!

Was not the Charleston hate crime an attack on America? A strike against a historic landmark, targeting civilians, spiting the values we claim to hold most dear–freedom of worship, racial equality, life and liberty?

The forgiveness story centers the perpetrator. It makes the victim’s worth conditional on his or her response to the crime. It reduces these crimes to a private issue that can be settled between individuals, more like a civil tort than an offense against society. It gives the rest of us permission to minimize the damage, and to neglect our responsibility for the culture that incubated abusers and killers.

What if, instead, reporters in the days following Charleston had pulled over random white people on the street and asked, “Do you repent of white racism in America?”

Well, I do.

I can’t apologize on behalf of Dylann Roof. I didn’t pull that trigger, and I would never in my wildest dreams want to do such a thing. But I repent in the sense of “turn again”: I accept the responsibility to turn back and take a second look at the beliefs I’ve absorbed, turn away from racially biased stories, and turn toward learning from and signal-boosting black voices.

To that end, here are four excellent commentaries on the oppressive demand for black forgiveness in the context of racism.

Trudy, who writes the black womanist blog Gradient Lair, made this powerful Storify of her June 20 tweets on Black Forgiveness Without White Contrition. Follow her on Twitter @thetrudz, and if you love how she kicks your ass with the truth, please support her writing with a donation or subscription (see the right-hand sidebar of the blog for options). An excerpt:

Analyzing POWER here. Families of victims of State violence are indirectly demanded to apologize if Whites hate protestors’ actions.

Now those families might actually disagree with the protestors, right. But examine the DEMANDED performance of compliance with Whiteness.

In same way, *a few* fam members of *some* of 9’s families may forgive as their process, but examine indirect DEMAND for performance of it.

Hypervisibility on Blackness = consistent direct or indirect (again, structural power dynamics) demand for PERFORMANCE for White comfort.

Direct or indirect demand for performance of forgiveness to assuage guilt of ppl w/ more power is STANDARD abuse culture & American as hell.

& ppl with power have ZERO ACCOUNTABILITY to those harmed and their comfort centered above the harmed’s safety. Standard abuse culture.

Anger can be useful. Anger is a stage of grief. Well, for humans. Black ppl clearly excluded from human expression…

…Notice how media narrative shifts to “good Blacks forgive; bad Blacks don’t” versus WHY IS WHITE TERRORISM A FACTOR SINCE 1492?

Essayist and literature professor Kiese Laymon writes in the UK newspaper The Guardian:

…Grandma and her church taught me that loving white folks in spite of their investment in our terror was our only chance of not becoming them morally…

I told her that loving white supremacists in the face of white supremacy is a hallmark of American evil, and a really a fundamental part of the black American experience in this country.

It’s what we’re supposed to do, I said.

Many of us have made a life of hoping to get chosen for jobs, chosen for awards, chosen for acceptance from people, structures and corporations bred on white supremacy. We’re hoping to get chosen by people who can not see us. Knowing that they hate and terrorize us doesn’t stop us from wanting to get chosen. That’s the crazy thing. Everything about this country told Grandma, a black woman born in Central Mississippi in 1920s, to love, honor and forgive white folks. And this country still tells me, a black boy born in Mississippi in the 1970s, to titillate and tend to the emotional, psychological and spiritual needs of white people in my work.

I told my Grandma that we should have chosen ourselves. I tell her that we should have let us in. We should have held each other, and fallen in healthy love with each other, instead of watching shame make parts of us disappear.

What do we make of the shameful work of being chosen? Our family eats that shame, quite literally. Other families drink the shame. All the work that we put into forgiving white supremacy, white power and white people, and then hoping to be chosen by those people, should have gone into talking about – and collectively reckoning with – our familial experiences with sexual violence, food, and trauma.

Shame strangles, I told Grandma; truth sets free. But what does any truth set free look like? I know that I don’t know.

What I do know is that love reckons with the past and evil reminds us to look to the future. Evil loves tomorrow because peddling in possibility is what abusers do. At my worst, I know that I’ve wanted the people that I’ve hurt to look forward, imagining all that I can be and forgetting the contours of who I have been to them.

In Ebony, theologian Candace Benbow preaches a survivor-centric gospel in her article Christian Responses to Charleston are Killing Black Women:

Of the nine people killed at Mother Emanuel, six were women. We now know that the pastor’s wife and one of their daughters hid in his study as Roof went on his rampage. A mother played dead in her son’s blood, while another elderly woman’s life was spared. At least ten sisters were present in Mother Emanuel on that terrible night. Sisters have been turning to the church for centuries to cope with White supremacy and Black pain. It is no shock that so many Black women were there Wednesday because we are the church. Yet, despite comprising the bulk of Black church membership, the theology of our churches has yet to respond to our pain and address our needs. In just three days, we began to celebrate the forgiveness extended by the families. Pastors offered this as an example of authentic faith; this, according to them, is what Jesus would want from his disciples. But what does that mean for young women unable to forgive their rapists, molesters, abusers and attackers? What can we give them for healing instead of trite clichés and biblical interpretation that places responsibility on them? Whenever faced with difficulty, we are always reminded that we are strong Black women. Because sisters before us survived worse, we should be able to survive our current crisis. Survival is important but we glory too much in it.

How are Black women supposed to understand that violation is wrong when they hear pastors celebrate how God is able to use it for His glory and their development?

Weak theology seeks to protect a God who is not vulnerable. God can handle our questions, anger and disbelief. God is concerned about our emotional health and we do that concern a disservice when we preach otherwise. Jesus challenged the religious leaders of his time whenever the articulations of their faith further marginalized oppressed people. We must do the same and hold our leaders accountable for the ways they prevent Black women from healing, causing even greater despair. If Black women are strong, perhaps that strength is in acknowledging our weaknesses. It could be that we are strong because we recognize when we need help and accept it when others are trying to share our load.

I must admit that I am a long way from forgiveness. I’m not ready to forgive Roof and others who have hurt me. And I believe that’s okay. I believe God understands my unwillingness to forgive is tied to the unbearable pain I feel and would never hold that against me. I believe God journeys with me, even in seasons of unforgiveness, and understands that it’s hard sometimes. I believe God is acquainted with my grief and, above all things, wants me whole and well. We must cultivate a faith that allows Black women to be honest and vulnerable. We must give them the tools to understand that God never called them to be Jesus but to be faithful and human.

Mallory Ortberg is one of my favorite contemporary satirists. She is wrong that Avalon’s “Testify to Love” is not the best Contemporary Christian Music song of 1999, but other than that, I trust her to rightly divide the word of truth. In a more serious post for her website The Toast, she interviewed Carvell Wallace, founder of the urban youth initiative Vibosity, on The White Myth of Black Forgiveness. An excerpt:

Carvell: I think a lot of people forget that forgiveness of racists among black people is something that WE DO IN ORDER TO KEEP OUR SOULS INTACT.

Mallory: Oh man, let’s start with that. Break down a little, if you will, what you think forgiveness means in the context of Black American Christianity, with the usual caveat that you do not speak for all black Americans, but are familiar with the broad context?

Carvell: Yes. Thanks for that, and also why do we still have to explain that I don’t speak for 40 gajllion people. But. Anyway. There’s a difference between the private act of forgiveness and the public act of forgiveness.

Mallory: Which I think maybe a lot of white people do not understand! Again, there are many kinds of white people and white Christians, but in the broad Christian context I grew up in, saying “I forgive you” was generally understood to be a complete act. You forgave someone when you were DONE wrestling through what they had done to you. And it meant that you were, if not over it completely, at a certain amount of peace, and that things were, generally speaking, “okay.”

Carvell: Right. Well, when your entire history in this country has been about literally dying to be considered human, you have to develop a Christianity that enables you to fight while also “forgiving them” who hurt you. We have to forgive the sinner because the accumulated resentment could destroy us, but that will never mean that we don’t fight tooth and nail against the sin.

Mallory: So it has more to do with self-protection than it does with absolution, it sounds like.

Carvell: Absolutely. It’s nothing to do with the offender and it’s not about granting a pass to anyone.

Mallory: I think a lot of us miss that entirely.

Carvell: It’s more about clearing your heart of hate SPECIFICALLY SO YOU CAN CONTINUE TO FIGHT.

Keep fighting the good fight, readers.

Chapbook Spotlight: Poetry from Catherine Sasanov’s “Tara”

In Margaret Mitchell’s novel Gone With the Wind, “Tara” was Scarlett O’Hara’s family plantation, a symbol of the supposedly idyllic (for white people) Southern way of life before the Civil War. The poet Catherine Sasanov references this pro-slavery myth ironically, tragically, in the title of her chapbook Tara (Cervena Barva Press, 2008), not as a vanished Eden but as confession of white America’s original sin.

This exquisite, penitent chapbook unearths lives overlooked by official histories. Upon discovering that her Missouri forebears had owned slaves, the poet undertook the task of reconstructing the latter’s stories from the scraps of information in local records. The incompleteness of the narrative stands as an indictment of white America’s lack of care for black lives. Suburban development appears as the latest form of erasure of the graves on which civilization is built.

Most of the poems in Tara are also included in Sasanov’s subsequent full-length collection Had Slaves, which won the Sentence Book Award from Firewheel Editions and was published by Firewheel in 2010. Thanks to both publishers and the author for permission to reprint the poem below.

On Reading the Missouri Slave Narratives Collected by the Federal Writers Project

(for Elizabeth Herndon Sharp, 1839-1945)

Missouri, 1937. The year white folks armed
with pens, with paper,
come to excavate memory’s shallow grave. Get paid to sift the slavery from it.

Before the old mouths die out around their stories. So they can lay their words out to dry.
So fresh, the spit still shines on them. Light cuts and bruises insisting how
Black thought exits through the teeth–

Eye dialect, written by men, by women, who never read the Braille
whipped into an ex-slave’s back. Look at the way each word is strained
through the minstrel show in their heads: Honey,

mama’s gwan way off, ain’t never goin to see her baby agin.

They ask about belief in ghosts, get scared when surface
wanders towards them white: black girls perfect as a glass of milk
whole towns choose to hold upright, so the one drop theory won’t spill out.

In spite of dust storms, failed banks, plagues of locusts,
did the called-to-ask give thanks to Jesus for a present as perfect as this Great Depression
to make our past look good? In Missouri,

1937, they invite themselves onto 92 porches, eke child slaves out
of 80-year-old women, 90-year-old men. Pens poised for the moments
dripping with nostalgia. Pages buckling beneath the weight:

Ole Mistress, slopping children’s meals in a pig trough.

Old Master, dragging a sick man from his cabin,
throwing him living in his grave:
We’ll come back in about an hour, he should be dead by then.

(What children see while running errands.
What children wrest from beneath their eyelids
so they can drop to their knees and eat.)

Bloody footprints across the floorboards.

A toddler crawling into her mother’s coffin, Look at my pretty dress.

How close can I lean in and listen
70 years away from voices
bound into a book? Where my family’s slaves died out

outside its pages. Where no one came to slide a sheet of paper
underneath their words. In Missouri, 1937,
my father’s tucked into its southwest corner,

lives on a campus called the forty acres. He learns to think
he’s years, not blocks, away
from the last slave linked

to his family. She’ll wait till 1945,
while no one tries
to take down her story.

I’ve touched the edges of her unmarked grave,
beat my hands against its dirt and howled.
But why should she get up, answer now

this trace of slaveholder
in my blood: distinct though distant,
watered down. What runs this pack of words across

the thin ice of the page.

It’s the Real Thing: “Mad Men” and the Art of Sincerity

Image result for stan peggy kiss image

I honestly don’t care what happens to Don Draper. My girl Peggy found love!

“Mad Men”, a TV drama that was truly a work of art, came to an end last Sunday with the season 7 finale “Person to Person”. The most-debated question on the Internet is whether self-destructive genius Don Draper found enlightenment after his emotional breakthrough at Esalen, the New Age retreat center, or returned to New York to create the iconic 1971 “I’d like to buy the world a Coke” ad. Style mavens Tom and Lorenzo have pointed out telltale costuming similarities between the real-life ad and the characters at Don’s encounter group.

As Oscar Wilde would say, “To be natural is such a very difficult pose to keep up.”

Image result for mad men don esalen image

In my view, the ambiguous ending challenges us to examine our beliefs about the appearance of sincerity in art. The finale wrapped up most of the main characters’ storylines on a surprisingly upbeat note, giving us more closure and optimism than we’ve grown to expect from serious literary dramas. Was the final shot of the Coke ad supposed to challenge our enjoyment of happy endings–a jab from the show’s creators saying “This is fan-service, you asked for it, but remember this isn’t real“? The territory of simple, straightforward emotional catharsis has been so successfully colonized by advertising that a great deal of postmodern high culture is devoted to remixing those sentimental images in a degrading or dystopian fashion. The contemporary art museum is Don Draper’s wastebasket.

On an alternative reading, irony and sincerity are both performances. Our emotions are genuine but our expression of them is formed by social cues. Mass media bombards us with images of how to be whatever we are. Even if we don’t watch TV, we are watching other people who do, to figure out how to present ourselves in a way they’ll understand. George Saunders took this insight to extremes in his poignant, horrifying story “Jon”, where teenage lovers in a market-research prison camp literally can’t look at the moon without a commercial for Rebel CornBells playing in their brain implants.

Like me, Don is compulsively creative. He makes art to understand his feelings and to run away from his feelings; to connect with others and to substitute for personal relationships. (In that sense it’s an extension of his sex addiction!) I’m certain that if I’d wrecked my life, had a tearful breakdown in a therapy group, and found inner bliss on a mountaintop, part of my brain would constantly be observing myself throughout those experiences, thinking “What does this feel like? How can I describe it? How can I use it in my next writing project?”

In other words, the impulse to produce something worldly, even commercial, out of your moment of enlightenment doesn’t mean that enlightenment wasn’t genuine. And on the flip side, boundary-less emotionalism and flamboyant devotion to spiritual practice can also be a mask for egotism, passive-aggressive power, and seduction. I would have been more worried about Don (not to mention the women around him) if he’d instantly transformed into a smiling guru who hugged everyone. It was both funny and creepy to hear the middle-class hippies at Esalen using what I call the “group therapy voice”, the breathy, spaced-out delivery that disguises backstabbing judgments as vulnerable I-statements. 45 years later, it’s as much a pose as Betty Draper’s helmet hair and fatal cigarette.

I prefer to remember her this way.

For me, the show’s multi-layered ending could mean that we don’t have to concede the field of sincere feeling to McCann-Erickson. We can become conscious of the fact that our aesthetic nihilism is a defensive reaction to the emotional manipulations of Madison Avenue. “There is no Real Thing” is not necessarily any truer than “Coke is the Real Thing”.

Peggy Olson is my hero because she was always real. Whereas Don succeeded by presenting himself as whatever people wanted to see–so successfully that he lost sight of his own identity–Peggy succeeded by not caring what others thought of her. Her ego is in her work, not in her performance of “Peggy Olson”.

Which doesn’t stop her from being fiiiine.

New York City fans: There’s a “Mad Men” costume exhibit at the Museum of the Moving Image in Astoria till June 14. Next month, I will be in the presence of the holy relics of Peggy! Hail thee festival day!

UPDATE June 6: I went to New York City Ballet on Saturday night with my father and stepmother, and who should be sitting next to us, but the lovely Elisabeth Moss herself! She was so gracious to me when I recognized her, and signed my program. I didn’t want to seem crass by asking for a selfie with her. It was beyond my wildest dreams merely to be in the Real Presence.

I also didn’t tell her I have two of these prayer candles. Because that would be weird.

Alabama State Poetry Society’s David Kato Prize Celebrates LGBT Rights

The Alabama State Poetry Society’s annual writing contest offers numerous awards for poems in various styles and themes. The ASPS has a long history of supporting emerging and local writers. For the past three years, I’ve sponsored their David Kato Prize, for poems on the human rights of LGBT people. The prize honors a Ugandan activist for sexual minorities who was murdered in a hate crime in 2011. He was the advocacy officer for Sexual Minorities Uganda; follow and support their important work on their website. The ASPS has kindly permitted me to publish the winning poems here.

FIRST PRIZE

Show Time
by Sylvia Williams Dodgen

An inexplicable moment, how did it happen
so quickly in such an unlikely place
or did it happen at all?
For I had seemed to hold my breath
not to dispel that surreal slot in time:
a sweltering summer midnight,
the corner of forty-second and tenth,
edging Hell’s Kitchen.
Following a bow-tied foursome
in white top hats and tails
into a pharmacy, the magic began.
The foursome asked for novelties.
I veered off and met a tall young man
in platinum wig, Marilyn style,
arrayed in light blue plastic bubbles, neck to thigh,
long legs gartered in silver hose with tiny bows,
ascending from stiletto heels,
taps clinking, as he moved along the shelves,
a larger-than-life Marilyn in moveable bath.
Gliding by, “Love your outfit, darling.”
“Yours too,” I smiled, rounded the aisle and
met an older woman in floor-length, rainbow vest,
hugging a cat in a pink crocheted cap.
Wagging his paw, the woman said, “Say, ‘hi’, Sunny.”
I smiled at Sunny
then moved to stand in line behind white tuxedos
checking out.
The young man in bubbles approached from behind
followed by the rainbow clad woman,
carrying her cat and a bottle of wine, like pots of gold.
Our collage exuded such energy the
air around us hummed.
I grinned and felt my hair roots lift,
my skin shine, as though I were a polished lamp,
with genie inside.
Bubbles whispered down to me,
“Feel the vibe? It’s show time,”
and burst into John Lennon’s lyrics.
Exiting tuxedos turned and sang in unison,
“Imagine all the people, living for today,”
Bubbles raised his arms and began to sway.

****

SECOND PRIZE

History Repeats
by Debra Self

My husband, our two children and I
passed through Indiana
as we traveled back home from vacation.
A cacophony of harsh sounds
emitted from Steve’s stomach
in rhythm to the girls’ bellies
so we pulled over at a Bar-B-Q dive.

As we walked in and sat down,
people began to stare at us
to the point of rudeness.
Then, instead of a waiter,
the manager walked over.

“Are you two gay?” he asked.
“Why, yes, sir, we are,” I replied.
“Then you need to get out.”
We were incredulous.
“Excuse me?” I blubbered.

“Did you not see the sign
on the door when you came in?”
“Apparently not.”

“It says that due to my religious beliefs,
I do not serve faggots. So get the hell out!”

Other people sitting around also began
name calling and yelling for us to leave.
Some even threatened to take away
our daughters. One woman actually tried
to grab them from us.

We gathered the girls, rushed to the car,
and quickly jumped in. The people had followed
us out and as we sped off, picked up rocks
and threw them at the car.

Both girls sat in my lap crying
as Steve carefully drove home.
We happily left the dust of Indiana
behind us.

I hope…

****

THIRD PRIZE

The Man Jesse
by Myra Ward Barra

Regretfully, Jesse was gone when I entered the family,
A young man, I’m told, who painfully dwindled away.

His loved ones often speak of him:
“Jesse, our brother with HIV.”
“Our cousin, Jesse, who had AIDS…”
“Jesse, my gay son who passed away.”

Over the years, I came to know Jesse in my own way,
Through thumbprints of his life, Jesse made himself known.

Once his siblings placed him in a box and took a photograph.
He was a rosy faced doll, a child’s present, gift wrapped.

Through his writing, I met a poet with incandescent light in
the darkness, a lamp of life glowing during bleak hours.

In a glossy, clay figure, I saw a potter transferring his thoughts to his hands,
forming a pudgy man in plaid clothes and a perky hat.

In a home video, Jesse was a ballroom dancer,
Pulling his grandmother to the floor, his free-style hair falling east and west,
His Versace tie swaying to Glenn Miller.

There was Jesse the animal lover, best friend, big brother, avid skier,
New York graphic designer.

Jesse deserves to be recognized apart from his illness.
Jesse was born a baby, lived with purpose, and died a man,
Jesse was not his disease.

Juvenile-In-Justice Gives At-Risk Youth a Platform to Tell Their Stories

I met prison librarian and youth advocate Jane Guttman 10 years ago when she invited me to teach a poetry workshop at the Juvenile Court School in San Bernardino, CA. Before then, I’d never had personal contact with prisoners. I unconsciously accepted the myths and fears that popular culture promotes about people who wind up behind bars. But I said a prayer, walked in there, and all those mental barriers dropped away. They were just kids–vulnerable, troubled, painfully sincere about their writing, grateful for books that could give voice to their feelings.

Jane has been working with criminal justice professor Richard Ross on his new website, Juvenile-In-Justice, which collects the stories of at-risk youth in their own words. Poverty, racism, under-resourced schools, and dysfunctional families create a deadly undertow that few can rise above. The system often fails them by throwing them in jail instead of providing support services. They become statistics and stereotypes to justify extending the prison-industrial complex. Juvenile-In-Justice shows us their faces, and their souls. Read these stories and let your heart be opened.

From “Welcome Home, Ronald”:

…At seven PM on Saturday night Ronald called. “I’m free Richard…I’m breathing free air.” Ronald Franklin, age 20, is now free after seven years—all of his teen-age years. Four and a half were spent in TGK while Ronald awaited adjudication. This isn’t a misprint. Yes, there is a sixth amendment and the right to a speedy trial, but in the case of adolescents, this is often compromised…

…I went to visit Ronald at a facility run by G4S, a private corporation that’s contracted by the state of Florida. In spite of being approved by his public defender, his mother and Ronald himself, I was turned away at the gate. Ockachoobee has 55,000 residents and 33,000 are incarcerated—but that’s another story and another time.

Ronald is free today, reconciled and living with a mother who was addicted for decades. Living around some of the roughest communities in the country: Miami Gardens, Liberty City, a Miami far from South Beach where privation and poverty are the norm. He is no stranger to subsistence living. For the past seven years the State of Florida spent $1.95 a day to feed him. Ronald will make it. He is planning on enrolling at Miami Dade Community College. He wants to do something with his life.

From “We Almost Starved to Death”:

This is the second time I’m here. I’ve been here three months now. The first time I was 15 and here for a month. I got tired of the stuff at home so I ran away. I survived by breaking into houses. So I’m here mostly for B&E and burglary. I live with my mom and stepdad. My sisters are both 6. And then I have a younger sister. My mom’s about 40. My dad died of heart attack when I was 4. My mom was doing crack and abandoned me and my sisters. I was staying in a foster home for two or three years. My little sisters and me were abandoned. We almost starved to death…

…They said I had behavioral problems and would break toys, push around my sisters, and go off by myself. I was so angry I would strip the bark off trees. They put me in children’s hospital. I was angry at the situation and my mother. I sometimes don’t want to see her, most times. She would badmouth my grandmother. She’s a tough one. Several times she would leave us all without food. I would get extra food at school for the twins and I got in trouble for that. She would leave my 8-month-old sister unsupervised. Where was DHR? I don’t know.

Follow Juvenile-In-Justice on Facebook for the latest posts plus news stories about prison reform. Now through May 17, you can also support Jane on Kickstarter to fund the creation and distribution of her book KIDS in Jail.

May Day: Political Links Roundup

“It was the best of times, it was the worst of times” sums up the state of social justice in America this week. Attorney Mary Bonauto of Gay & Lesbian Advocates & Defenders (GLAD) eloquently argued before the U.S. Supreme Court that denying marriage rights to same-sex couples violates the Constitution’s Equal Protection clause. Meanwhile, African-Americans and allies took to the streets of Baltimore to protest the never-ending death toll of black men killed by police brutality.

The Baltimore protest was sparked by the April 12 death of Freddie Gray, an unarmed 25-year-old who panicked and ran after police made eye contact with him, and who died from a spinal injury sustained during his arrest (and possibly from police withholding his medication). It continues a nationwide groundswell of outrage that started with the deaths of Michael Brown in Ferguson, MO and Eric Garner in NYC last year. See the story at Colorlines, a black-owned news site. For reasons I’ll get to in a minute, I don’t trust the mainstream media on this one.

As many supporters of the protests have pointed out, there’s been more outrage over property damage than lost lives. When white college students trash their town because…uh, something about football? or St. Patrick’s Day? whatever, dude…the media portrays it as a big carnival. But black citizens standing against injustice are labeled “thugs”.

At the Poetry Foundation website, Jericho Brown rips into this racist double standard in “How Not to Interview Black People About Police Brutality”. Brown’s numerous poetry honors include a National Endowment for the Arts Fellowship, a Whiting Writer’s Award, and a nomination for the Lambda Literary Award for Gay Men’s Poetry. Watch the 4-minute CNN clip of Wolf Blitzer’s interview with Baltimore activist Deray McKesson (linked in his essay) and then read Brown’s tremendous takedown.

If you want to see nonviolence that’s anything but passive, it’s McKesson not blowing his stack in reaction to Blitzer’s persistent race-baiting questions. A superhuman effort that should never have been required. Contrast that to the white interviewer’s self-serving invocation of Martin Luther King Jr. to tone-police the protests. It reminded me of the way that Jesus’s message of nonviolence is twisted by abusers to keep their victims passive, as described here by Christian feminist blogger Sarah Moon.

From Brown’s essay:

Let’s be honest about white people’s attraction to Dr. King in the 1960s and your attraction to him today. If King’s mode of protest was the only protest occuring during his time, white people would not be such huge champions of him. He helped to create for you in your early adult years and for me before I was born a possibility for living in this nation without it being burned down. I think you know as well as I do that plenty of King’s contemporaries had ideas other than non-violence.

Your love of King is not a real love of him. Instead it is a fear of violence (and dare I say, of retribution). You NEVER mention his name on your show until you see the threat of violence. But as soon as someone in an understandable rage sets something on fire, you have the nerve to say “Dr. King” like he’s the token he never meant to become. Aligning yourself with King in this way in 2015 makes you an apologist for police brutality against black people, an apologist for police to murder black people and get away with it, and an apologist for a system that continues to structurally support these injustices.

Your point of view, your smug tone in this interview with Deray McKesson and other interviews suggests that Dr. King’s example of getting harassed, beaten, and arrested SHOULD be anyone’s ONLY option. Don’t you think people put in dire circumstances should at least have more options than what was available to them 50 years ago?

Before we reach the age of 20 in classrooms around this country, we learn how violently the Americas were colonized, and we learn how violently our founding fathers revolted against the Crown. When are you going to bring up the fact that the violence of rebels that founded this nation is taught as justice? When will you be honest about the fact that we are free to owe violence a great debt when that violence is perpetrated by white people?…

…Please stop saying Martin Luther King, Jr.’s name if you’re not going to be honest about his existence on this planet. You throw his name around like he was some sort of saint who never wanted to whip a white cop bloody. Certainly, you have to know that this would have been impossible. Restraint is the exception for any human being who lives at risk.

The non-violent arm of the civil rights movement that white people love so much consisted of highly trained men and women capable of taking a beating. While I am glad those men and women did the work they did on this planet, I am always hurt to know that’s the work they had to do. Wolf, I want you to have the sense to be hurt, too.

And now for some good news. GLAD’s website summarizes the high points of oral argument before the Court on Tuesday. At issue in Obergefell v. Hodges was whether the Fourteenth Amendment requires states to issue marriage licenses to same-sex couples. The full transcript is also a worthwhile read, and not too technical for non-lawyers. Justice Ginsburg astutely observed that the definition of marriage has already changed from legalized male dominance to equal partnership, so there’s no longer a reason to restrict the partners’ identities by gender. Even conservative Justice Roberts chimed in with the suggestion that this was “a straightforward question of sexual discrimination”. This framing would avoid the need to create a new protected class based on sexual orientation in Equal Protection law, a move that the Court’s conservative bloc wouldn’t buy.

My favorite zinger came from Justice Sotomayor during the respondent’s oral argument. John Bursch, an assistant attorney general from Michigan, made the case on behalf of state marriage bans. He argued that if our culture starts defining “marriage” based on adults’ feelings for each other, rather than their duty to their biological children, straight couples won’t feel that it’s important to get married and support their kids. To which the Justice replied, “Why would a feeling, which doesn’t make any logical sense, control our decision-making?”

Justice Sotomayor and Abby the Fairy wish you a happy Northampton Pride tomorrow!

Haitian Artists Create the Ghetto Tarot

In a previous Tarot-related post, I expressed concern about the white European flavor of standard Tarot decks. The Ghetto Tarot is a beautiful and inventive project that showcases Haitian art and culture. Documentary photographer Alice Smeets re-created the classic poses from the Rider-Waite Tarot with a group of Haitian artists known as Atiz Rezistans. Read this interview with her in the photography webzine 500px ISO, and buy a copy of the deck (32 euros=approx. $37). The article includes a video of the local artists talking about what the project meant to them. They’ve reclaimed the word “ghetto” to mean a community where everyone looks out for one another. Hat tip to Caleigh Royer, the blogger who inspired me to look into Tarot, for posting this on Facebook.

From the interview:

The spirit of the Ghetto Tarot project is the inspiration to turn negative into positive while playing. The group of artists “Atiz Rezistans” use trash to create art with their own visions that are a reflection of the beauty they see hidden within the waste. They are claiming the word “Ghetto,” thus freeing themselves of its depreciating undertone and turning it into something beautiful.

Their act of appropriating a word loaded with unfavorable sentiments by altering its meaning in a playful way is in itself an act of inspiration. This undertaking of the Haitians made me realize that it lies only within us to assign value or judgment towards a tangible or intangible thing, which creates a positive or negative emotion.

If we realize that it’s a choice whether we look at destruction and see despair or to regard it as the start of something new, we can change the meaning of every word, action and sentiment. The consciousness of this choice is something I learned from the Haitian artists and we are sharing it together with the world through the Ghetto Tarot….

…As a photographer, my main motivation has always been to bring change using my camera as a tool. As a witness of injustice in this world, I have always wanted to share my emotions and experiences through my pictures and was hoping for people to act as a result to stop the unfairness.

I photographed people in seemingly hopeless situations, people stuck in a circle of poverty, destruction and pain. And I accomplished my wish to touch the viewers feelings and observed that the emotions that my documentary photos brought up were emotions of pity, sadness, and depression. Finally, I realized that the negative feelings that my images projected onto the audience as well as onto the subjects created a sensation of disempowerment instead of an inspiration towards the act of change. With this realization came an understanding unveiling the continuous exposure of my own state of mind in every picture frame and the awareness that the change I desired for this world could only thrive within myself.

As a consequence, I put the camera down for a while and turned my attention towards my inner self. It seemed like a long and difficult path in which I tried out many different methods, including reading tarot cards until I finally saw the light at the end of the tunnel: The revelation that I don’t need to be the observer of my and the world’s problems and destiny, I am a creator.

Workers and Lovers Unite: Bracha Nechama Bomze’s “Love Justice”

Bracha Nechama Bomze’s beautiful debut book, Love Justice (3Ring Press, 2015), is a book-length love poem, a family memoir, and an epic of social change. The title’s multiple meanings are the seeds from which each of the book’s themes branches out and blossoms.

As an imperative, “Love justice” recalls the Hebrew prophet Micah’s summation of God’s will: do justice, love mercy, and walk humbly with your God. This idea is reflected in the history of Bomze’s and her partner Carol’s Jewish immigrant families. Their ancestors bravely escaped Eastern European tyranny and contended with poverty and prejudice in America. The Jewish tradition of labor activism is one of Bomze’s chief points of connection with her heritage. In one of the most powerful passages in the book (read it here), she describes the 1911 Triangle Shirtwaist Factory fire, a notorious industrial accident where 146 young women workers died because the bosses had locked them in to prevent theft. Carol’s grandmother was almost one of them, but had been denied the job because of her reputation for union organizing. Bomze asks, “What if, somehow, Triangle bosses had chosen Sheindl?/Then never could I have chosen–you.” All victims of injustice are the poet’s spiritual ancestors, laying a charge on her to treasure life and to work towards tikkun olam, the healing of the world.

This leads into the second meaning of “Love-justice”, namely the right to love as we choose. Woven throughout the narrative are sensual, joyful love poems to her life partner. If one of the book’s story arcs is a journey of loss–the deaths of their parents, the historical shadows of the Holocaust and September 11–the other arc culminates in Bracha and Carol’s marriage in Provincetown in 2008. It’s hard to choose just one section to quote, but I especially relished the imagery here:

1983:
In the hot July of your persistent seduction
after our race across Boiberik Lake, which I win,
in your moist purple swimsuit you entice me to a macramé hammock
split in a way that flips me toward you.
To avoid falling through the tear in the weave
I reach my twenty-six-year-old thigh through the opening, my tanned foot swings us
gently swings us
toward one another
My nostrils press into sweet perspiration, silken nape hairs enticing as cherry blossoms,
enticing as peach rose petals, mimosa, freshly-juiced guava.
I imbibe flowing drafts from your satiny-wet neck: I do not drown.
Day after night after month after year I drink from the glossy garden
blooming at the top of your spine.
You humor me, joke that I’m obsessed, you have no idea why, until when
one day, we hike a rainforest trail–bromeliads, wild orchids, fronds shaking with monkeys.

A hummingbird, in shimmering iridescence,
insistently follows you down the leaf-strewn path
dipping its thirsty proboscis again and again and again, wanting the nectar of your nape.
The vibrations of its eager buzz tickle your skin
until, confused, frustrated, the opalescent jewel speeds away to a flower it can sip.

Bliss after bliss after bliss

The third significant meaning of “Love-justice” relates to a topic close to my heart, adoption. Bomze relates a heartbreaking story about her young birthmother, forced to relinquish her child because of social stigma in the 1950s, and the “closed adoption” system that prevented mother and child from discovering any identifying information about each other. In her 40s, the poet finds out her birthmother’s identity and story, but is never able to speak to her directly because the other woman can’t bear to open up those old wounds. On top of that, her adoptive mother couldn’t give her the love or the answers that she desperately needed. (In the excerpt below, Zadie is Yiddish for grandfather, and yahrtzheit is the anniversary of the person’s death.)

I remember, terrified, in the way,
waiting for death but not knowing it,
struggling to comprehend Daddy’s kind but much edited explanation
of Grandma Leah Blima’s agony
incomplete, mystifying, yet whoppingly clear.
I’m just a little girl
a perplexed, questioning, mortified adoptee
from the shaming 1950’s system of locked secrets–
My mother,
caregiver and only child to hospital years, hospice months
My mother,
a woman of scant patience
and wild temper,
never forgave herself her infertility,
hurled her grief and rage at me,
“substitute” child for the “natural one, never born.”
Female, like herself,
not the male first-born she told me she’d have preferred,
to the girl child she never could quite scrub clean–
even in a way-too-hot bath
even if she had to use her nails…

Decades later, a stooped woman, still an admired holiday chef
she blurts out, weeping to me in her Rosh Hashanah kitchen,
between wooden-spoon stirs of chicken soup with garlic and dill,
she shrieks and shakes, determined to rip open another secret:
Someone in the family…somene
violated her body when she was a girl…
“It was…it was…No, no, never mind!”

I stopped lighting candles on her Zadie’s yahrtzheit.

Through all these personal and political traumas, the poet continues to praise the natural world that feeds her soul, and the life partnership that comes as a fairy-tale happy ending to a lonely childhood. This book inspired and delighted me, and I hope it will do the same for many other readers.