Category Archives: Uncategorized

100 Georgia Postcards Make a Poem

Happy 2021, readers! And happy Feast of the Epiphany, too. As of this writing, it appears that both Democratic candidates for Senate have won their runoff elections in Georgia, giving us the slimmest majority in the new administration (51-50 with VP Harris’ tiebreaking vote). Big thanks to Stacey Abrams, the NAACP, Movement Voter Project, Swing Left, and other folks who worked hard to bring progressive and minority voters to the polls. Gerrymandering and voter suppression have long made the South seem more conservative than it has to be. Next stop, Mississippi?

My two writing projects this fall were 30 Poems in November and those get-out-the-vote missives for Jon Ossoff and Raphael Warnock. This mashup was the result.

 

100 Georgia Postcards Make a Poem

Turning the Senate blue? Don’t write our cause off:
Time to work your ass off in the runoff for Jon Ossoff.

Rev. Warnock too, though hard to rhyme his name,
Could represent the state without taking his cross off.

Incumbent Loeffler saw stocks about to dive,
Pandemic inside knowledge, sold to write her loss off.

Perdue — no relation to the chicken man —
Is scared to tell any campaign-donor boss off.

The lame-duck fascist fears the winds of change
Will blow his toupee’s pumpkin-colored floss off.

While Giuliani sues to throw out ballots,
His flop sweat streaks his TV makeup’s gloss off.

Democrats hustle to get out the vote,
Thousands of names to register and cross off.

My hand’s still sprained from the November race,
Like a cat’s paws when the vet has pulled its claws off.

Nonetheless I will write one hundred times —
Like a bad schoolboy dusting his blackboard chalks off —

“Dear Georgia voter, it all depends on you!
Sincerely, Jendi, a volunteer for Jon Ossoff.”

March Links Roundup: Uptown Rat

Uptown rat…You know I can’t afford to buy her trash…

The quintessential New Yorker, the subway rat, turns out to have distinctive neighborhood populations just like the Big Apple’s human residents. According to The Atlantic, “New York City Has Genetically Distinct ‘Uptown’ and ‘Downtown’ Rats”. In 2017, a genetics grad student at Fordham sequenced the critters’ DNA, with the goal of controlling the vermin problem by understanding their migration patterns.

Manhattan has two genetically distinguishable groups of rats: the uptown rats and the downtown rats, separated by the geographic barrier that is midtown. It’s not that midtown is rat-free—such a notion is inconceivable—but the commercial district lacks the household trash (aka food) and backyards (aka shelter) that rats like. Since rats tend to move only a few blocks in their lifetimes, the uptown rats and downtown rats don’t mix much.

When the researchers drilled down even deeper, they found that different neighborhoods have their own distinct rats. “If you gave us a rat, we could tell whether it came from the West Village or the East Village,” says Combs. “They’re actually unique little rat neighborhoods.” And the boundaries of rat neighborhoods can fit surprisingly well with human ones.

(True New York rats understand Times Square is just for tourists.)

Rats get a bad name, but humans right now are casting doubt on the superiority of our species. Last month in #MeToo news, the Christian humanitarian organization L’Arche disclosed that their revered founder, the late Jean Vanier, had sexually exploited a number of women under his spiritual direction. Founded in France in 1964, L’Arche is a network of intentional communities where non-disabled people live in fellowship with those who have intellectual disabilities. Catholic theologian and popular author Henri Nouwen had a spiritual awakening there and was pastor of a L’Arche community in Ontario for the last 10 years of his life. The Catholic magazine America reports:

Mr. Vanier is accused of sexual misconduct with six adult, non-disabled women who sought spiritual direction from the late activist, author and philosopher. According to a press release from L’Arche USA, the investigation “reveals that Jean Vanier himself has been accused of manipulative sexual relationships and emotional abuse between 1970 and 2005, usually within a relational context where he exercised significant power and a psychological hold over the alleged victims.”

According to the release, the inquiry “has found the allegations to be credible.”

…The L’Arche founder’s behavior seemed to repeat the pattern of abuse initiated by his mentor, according to the investigation. Father Philippe had been Mr. Vanier’s “spiritual father,” who inspired him to begin his ministry with disabled people. The pair met in 1950, when Mr. Vanier, then in his 20s, joined L’Eau Vive, a community for theology students in France founded by Father Philippe. Two years later, Father Philippe was called to Rome and removed from ministry, ostensibly for unspecified health reasons.

Some scholars suggest that Father Philippe was removed from ministry then because “for his unorthodoxy and exaggerated Marian mysticism, which was based on an experience he had in prayer in 1937.” That theology appears to have been used in Father Philippe’s promotion of sexual practices in his spiritual counseling.

According to L’Arche: “At least a decade before the founding of L’Arche, Jean Vanier was made aware of the fact that Father Thomas Philippe, his spiritual director, had emotionally and sexually abused adult women without disabilities. This abuse happened in the context of Philippe’s spiritual direction in 1951/1952.”

Mr. Vanier had maintained for years that he did not know why Father Philippe had been removed from ministry in 1952…But the new investigation reveal[ed] that was not true.

Followers of the clergy abuse beat may notice similarities to the late Mennonite pacifist theologian John Howard Yoder, a similarly revered figure in progressive Christian circles, who is believed to have harassed or abused some 100 women in the guise of intimate spiritual counseling, as summarized in this 2015 article in The Mennonite.

For a broader analysis, The Revealer magazine’s March 2020 special issue examines “Religion & Sex Abuse in and Beyond the Catholic Church”. I found the article “The Guru-Disciple Relationship and the Complications of Consent” especially thought-provoking: can there even be “nonconsensual sex” in the context of a relationship where the disciple has voluntarily sworn complete submission to the guru? When does victim advocacy become an imposition of our own values on someone else’s religion? Personally, this is the point where I feel we’re making an idol out of tolerance and pluralism. But radical feminists might say the same thing about kink. The piece left me wondering if there are any formal checks on a guru’s power in this system, like a safeword in BDSM. I don’t think it’s cultural imperialism to advocate for accountability structures within the guru-disciple relationship, just as we (theoretically!) have rules against abuses in the military, despite the expectation of obedience to your commanding officer.

Queer Christian activist Kevin Garcia brings the clarity with his new blog post “We Consented to Our Own Abuse”, about how non-affirming churches gaslight LGBTQ people into believing that suffering and exclusion are “loving”.

I called myself disgusting. I called myself sinful and gross. I thought these things about myself. And it made me cry that I tried so hard but couldn’t change.

But I was told, if I would just hold on, hold on and wait for God’s best for me to show up, then I could stay a part of this beloved community.

In my community, uniformity of thought was so important. Uniformity of feeling was also fairly important. We had to all show this outward sign of God’s work in our lives. JOY! PEACE! KINDNESS! That was the fruit of the spirit. But if your joy didn’t look like their joy, if your peace didn’t look like their peace, then they would apply their own form of “kindness” in order to get you there. They’d wanna “love on you.”

I was made to believe that if I didn’t belong, I would never feel happy because I’d be outside of God’s presence. On top of that, I was also told that I’d go to hell if I chose to live outside what they said was God’s will.

And anytime I got “loved on,” to be honest most of the time it hurt.

Love shouldn’t hurt.

But I didn’t know that. I was taught that I had to make a sacrifice for the kingdom of God. I was told that what I had to offer was not acceptable to God, who I was, the way I loved and the way I connected with others was sinful. What was weird is that I wanted this thing I was told was sinful. “A king gets to make demands that seem unjust to us, but He’s the king. We don’t get to question that sovereignty.”

Read the whole thing and prepare to cry. Kevin is so right: “it is worth everything to be free. It is worth everything to rediscover your infinite connection to Love.”

Sorry to beat a dead rat–er, horse–but stories like this February item from Raw Story cement my conviction that evangelical Christianity has lost all moral credibility: “White evangelicals are set to undermine Native American adoption protections”. In 2016, a Cherokee/Navaho toddler was placed for adoption with a white evangelical couple in Texas, but the federal Indian Child Welfare Act first requires authorities to search for a Native adoptive family from the child’s background (though not necessarily related to him). Only if no such placement can be found, is the child eligible for adoption outside the tribe. The white couple is challenging this law:

By this point, the tribes have relented and allowed the adoption to go through. But the Brackeens are now pushing for the invalidation of the ICWA altogether — a law that was meant in part to rectify the long and brutal history of the U.S. government separating Native families. A district court has agreed the ICWA is unconstitutional, but the Fifth Circuit partially reversed the decision. The Fifth Circuit is now rehearing the case en banc, and it may ultimately end up before the Supreme Court.

Another Supreme Court case to watch this term is Fulton v. City of Philadelphia, which could potentially create a huge “religious exemption” to anti-discrimination laws. Vox reports:

Fulton asks whether religious organizations that contract with Philadelphia to help place foster children in homes have a First Amendment right to discriminate against same-sex couples…The plaintiffs in Fulton include Catholic Social Services (CSS), an organization that used to contract with the city to help find foster placements for children but that effectively lost that contract after it refused to comply with the ban on discrimination. CSS claims it has a First Amendment right to continue to do business with the city even if it refuses to comply with the city’s anti-discrimination rules.

…A decision for the plaintiffs in Fulton, moreover, could have implications that stretch well beyond foster care. The Fulton case involves an especially sympathetic plaintiff: a Catholic organization that helps vulnerable children find homes. But if the Supreme Court rules in favor of that plaintiff, it could potentially establish that a wide range of government contractors, from social service providers to military contractors, may discriminate if the company’s owners claim a religious justification for that discrimination.

As the article explains, the plaintiffs are asking the court to overturn their 1990 precedent Employment Division v. Smith, which held that the “free exercise of religion” provision of the Bill of Rights isn’t a broad license to opt out of any laws that incidentally burden but don’t target religious practices. The difference seems to be political rather than legal–Smith was a Native American fired for using peyote, an illegal drug, in a religious ritual.

In secular rat news, the website Follow the Money reports that “between 1989 and 1998, Dutch multinationals paid over one million guilders (close to half a million euros) to prominent climate sceptic Frits Böttcher (1915-2008), with the explicit goal of sowing doubts about climate change and humanity’s role in it. Böttcher used the money to set up an international network of climate sceptics…The doubt created led, among other things, to a lack of political support for regulatory measures with regard to CO2 reduction during the 1990s.”

Image result for gay rat images

Take over the planet, boys. The humans are done.

 

Reiter’s Block: DECADE in Review! 2009-2019

July 2009…

…November 2019.

Greetings, loyal readers! It’s been a decade to remember. As my 30s segued into my 40s, I changed my gender, pronouns, religion, and pants size; fired my abusive mother; adopted Lord Bunbury, the cutest boy to ever eat a quarter-pound of lox in one bite; and published five books of sad poetry and smutty fiction.

Julian says, “You just get better with age, darling.”

Biggest Decision of 2019: Starting HRT.

Since October I’ve been taking low-dose testosterone in gel form. (I know, I know, real men shouldn’t be afraid of needles…) Not much visible change yet, but I feel very handsome and full of creative ideas.

Speaking only for myself here–you don’t have to do anything medical to be a “real trans”!–bringing my subjective sense of masculinity into objective physical reality via HRT has felt like an act of magical manifestation. I grew up in a home dominated by gaslighting. Maintaining my inner truth against constant assaults was exhausting. Being trans sometimes feels that way too. If my womanhood falls in the forest but everyone still calls me “Ma’am,” does it make a sound? My little bottle of Love Potion Number 9 gel is something I can point to, a fact in the world, a self-affirming decision to be myself outwardly and not only in my fantasy life. It tells my younger psychological parts that we’re finally safe to come out of the closet (and give away those uncomfortable high heels).

Happiness Comes in a Pill: For the first time in my life as a congenitally anxious person, I’m also taking Effexor, a mild anti-anxiety drug. The main benefit is that I sleep more deeply and have vivid dreams that seem meaningful at the time. For instance, a couple of weeks ago I dreamed I was re-creating the Bloomsbury Group out of Lego. Thanks a lot, Carolyn Heilbrun.

Lytton Strachey, Dora Carrington, and Virginia Woolf.

I Wrote Some Stuff: I participated in the Center for New Americans’ 30 Poems in November fundraiser again this year, writing more strange poetry for a new chapbook. It’s not too late to contribute to this great organization that provides literacy instruction, job training, and naturalization assistance for immigrants in Western Massachusetts. Visit my sponsorship page here.

In addition, my poem “psalm 55:21” won the local category of the 2019 Broadside Award and Glass Prize from Slate Roof Press. The award was $250 and publication as a limited-edition broadside. You can read the winners on their website.

Young Master Update: His Nibs earned an orange belt in Tae Kwon Do this year, switched his allegiance from Pokémon to Minecraft, and learned to read chapter books on his own. (Shout-out to the “Captain Underpants” book series for making one of its main characters gay in the last installment.)

Fractions, Mommy!

We undertook a perilous trip by plane (me) and car (Daddy and Shane) in an April snowstorm to visit Shane’s birth mother in Wisconsin, where she was hospitalized for liver failure. Sadly, Stephanie passed away this August at age 45. She lives on in his happy-go-lucky personality, mechanical skills, and love for the arts and animals.

Stef and the Bun in October 2012.

Highlights Reel: With some trepidation, I have combed the Reiter’s Block archives for posts from the past decade that I still agree with. Sometimes I’m embarrassed by how passionately (and dickishly) I defended beliefs that let me down in the end. But as Julian would say, you can only wear the clothes you have. Some people grow up by learning from failed love affairs. My method was to throw myself fully into the best available worldview at the moment, searching for an ethical foundation and a compassionate space where I could discover myself. What if I’d known about FTM transition in 1983, or demisexuality in 1997, or trauma theory in 2006? Well…I didn’t. Here’s what I did instead.

2009: I was really preoccupied with how to be a Bible-believing yet gay-affirming Christian, because I still had faith that good theological arguments would make a difference. Sigh. If this is your jam, check out the posts “Writing the Truths of GLBT Lives” and “Liberal Autonomy or Christian Liberty”. Also, my most ambitiously insane chapbook, Swallow, was published by Amsterdam Press. Now out of print; email me for a copy.

Swallow

2010: More gay Christian angst. I noticed the questionable respectability politics of some gay-affirming theology in “The Biblical Problem of the Prostitute”. Seriously starting to wonder why writing as fictional “Julian” felt autobiographical: “Straight Women, Gay Romance”. Marched in Northampton Trans Pride as an ally. Didn’t blog much that year because secretly coping with failed-adoption trauma and abusive mom meltdown. Another chapbook published: read the title poem in the post “‘Barbie at 50’ Wins Cervena Barva Poetry Prize”. Also received Massachusetts Cultural Council fellowship in poetry. Misery has never stopped me from being productive.

2011: I went no-contact with my mother, and shortly thereafter, mom-of-choice Roberta left her as well. I was still under the social workers’ microscope in the adoption process so I barely posted anything about my personal life on the blog. In September, Stef contacted us through our adoption website, and the rest is history. The series “Letter to an Evangelical Friend, Part 1: Why I Don’t Read Anti-Gay Theology” and “Part 2: Obeying Jesus Without Knowing Him?” is the culmination of 5 years wrestling with the gay Christian issue, and in retrospect, already shows the de-conversion that I would take several more years to admit to myself and others. I also gave myself this advice on my 39th birthday: “Every five years, you will completely change your mind about something important, so don’t be a butthole to people who disagree with you now.”

2012: Welcome, Bun!! I blogged about why “Adoptive Families Are Queer Families”. In other news, the title story of my eventual debut collection An Incomplete List of My Wishes won an award from Bayou Magazine. I read Judith Herman’s Trauma and Recovery. I turned 40 and wrote a three-part roundup of the books that influenced my youth.

2013: Is it gender dysphoria or is it sexism? Less filling, tastes great! I battled cultural expectations of femininity and motherhood in “The Gorgon’s Head: Mothers and ‘Selfishness'”. (Thanks to Bun for sleeping through the night at 6 months old, so I had the energy to string sentences together.) I self-identified publicly as a child abuse survivor for the first time in “National Child Abuse Prevention Month: Why It’s Personal”. In “Imitation of Christ, or Substitute Savior?” I questioned whether it’s possible to write a “Christian” novel without romanticizing codependence. In “Framing Suffering: Survivors, Victims, and Martyrs”, I began asking the church to consider liberation theology from an abuse-survivor standpoint–a project I’d ultimately drop after recognizing its basic incompatibility with mainstream Christianity.

2014: I dyed my hair red. Many boxes of books were given away, with “Thoughts from the Great Book Purge of 2014” surveying how my beliefs had changed. I wrote a series on Survivors in Church: “Between Covenant and Choice”, “Our Spiritual Gifts”, and “Insights From Disability Theology”. But it became evident that I had to leave church altogether: see “The Priesthood of All Survivors”. After 6 turbulent years, I finally finished an acceptable draft of the Endless Novel a/k/a Two Natures. To celebrate, I got a tattoo.

2015: I began studying Tarot, as described in “The Spiritual Gift Shop: Or, Living in Syncretism”. My second full-length poetry collection, Bullies in Love, was published by Little Red Tree. In “The Hierophant or the Ink Blot Test”, I explored where accountability can be found in a self-directed spiritual practice. I met Elisabeth Moss, who played my favorite character on “Mad Men”! The Supreme Court ruled that same-sex couples have a constitutional right to marriage equality. I won $1,000 from Wag’s Revue for a poem about buying a plastic dick. (No wonder that was their last issue.)

2016: Two Natures was published by Saddle Road Press! I blogged about why I write explicit sex in my fiction (“Sex God”), and the pros and cons of the radical feminist critique of Christianity (“Christianity, Patriarchy, and Abuse: Cross Purposes”). I tentatively came out as genderqueer in “Nonbinary Femme Thoughts”. My story “Taking Down the Pear Tree”, a semi-autobiographical tale of painful setbacks on the road to adoptive parenthood, won the New Letters Prize for Fiction. However, the year ended badly for the planet with the election of Tan Dumplord.

2017: Our storage unit raised their prices, so we let the lease expire and brought back a truckload of memorabilia to Reiter’s Block HQ. Some of my archeological finds are described in “Killing You in My Mind: My Early Notebooks”. I self-diagnosed as being on the autism spectrum. The Aspie community’s acceptance of finding emotional qualities in “inanimate” objects (“Autistic Pride Day: Everything is Alive”) paved the way for me to study Magick. I took charge of the Young Master’s religious education with a family trip to NecronomiCon Providence (“The Cthulhu Prayer Breakfast and the Death of White Jesus”). I killed off my menstrual cycle with the Mirena IUD, ending three decades of disabling chronic pain from endometriosis (and, as it turned out, gender dysphoria). Our high school had a collective reckoning with the #MeToo Movement on our alumni Facebook page.

2018: My debut story collection An Incomplete List of My Wishes was published by Sunshot Press, an imprint of the journal New Millennium Writings. Adam and I celebrated our 20th wedding anniversary. I took an online course from anti-racist group White Awake about decolonizing our New Age spirituality (“Problems of Lineage and Magic”). Christian feminist author Emily Joy’s Lenten journaling workbook Everything Must Burn helped me process my spiritual trauma. I regret that I didn’t write to Dr. James Cone before he passed away, because our church small group was passionately inspired and challenged by his book Black Theology and Black Power. (I was embarrassed to imagine that he’d say, “Well, light dawns over Marblehead, white ladies!” Centering my own feelings like a typical whitey…) For the same class, I did a 40-day Bible journal (“Daily Bible Study Is My Problematic Fave”) and tried not to laugh at evangelical prayers like “invade me with your burning fire”. (Okay, I didn’t really try.) But it helped me get through losing one of my best friends. “Drawn That Way: Finding Queer Community at Flame Con” recounts my trip to an LGBTQ comics convention for research on the Endless Sequel.

2019: I did another purge of books and clothes that didn’t spark genderqueer pagan joy (“Facing Literary Impermanence with Marie Kondo”). As more research for the Endless Sequel, and let’s face it, to buy gay erotica, I attended Queers & Comics at the School of Visual Arts (“Mama Tits, Pregnant Butch, and More”). I considered the symbolic appeal of Satan and Cthulhu for spiritual-abuse survivors in “Two Varieties of Post-Christian Experience”.

In the year ahead, I hope we can elect a Democratic president and reverse course on the imminent destruction of democracy and the planet. Beyond that, my goals are the same as before: Be more trans, do more magic, lift more weights, write more words! Thanks for traveling with me.

October Links Roundup: Be More Gay, Fight More Nazis

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Two Poems from Garret Keizer’s “The World Pushes Back”

Garret Keizer is a widely published essayist, former Episcopal priest and English teacher, and the author of eight books. His nonfiction works Help: The Original Human Dilemma (HarperOne, 2004) and The Enigma of Anger: Essays on a Sometimes Deadly Sin (Jossey-Bass, 2004) were both transformative and comforting for me during a fraught period in my life. His nuanced meditations on what we owe each other gave me permission to feel all my feelings about a family situation that in the end, I could not resolve, only walk away from. Now, at age 65, he has released his debut poetry collection, The World Pushes Back (Texas Review Press, 2019), winner of the 2018 X.J. Kennedy Award.

Critics often compliment a book by calling it “ambitious”, but such an ego-driven word would be untrue to the spirit of this collection–audacious as it is to be a progressive Christian moralist in a culture where hard-hearted reactionaries claim a monopoly on faith. As he says in the closing poem, “The Last Man Who Knew Everything”:

In the best world every man
would know everything
that was worth knowing
and would know that others knew
as well as he, and would also know
that things worth knowing are few.

Keizer gently but pointedly warns his fellow American bourgeoisie not to mistake the contentment of privilege for true happiness, the latter requiring the soul-searching and pain of being born again into a humbler interconnectedness to others. This vision is embodied in “Cousin Rick”, a real-life example of Henri Nouwen’s ideal of “downward mobility”. Not spoiling the tale with any heavy-handed “Go and do likewise,” Keizer recounts the bare facts of his cousin’s life and death as a missionary in New Guinea, with affection and quiet bewilderment at the saints hidden among us.

Since reading this book, I’ve been conducting an argument in my mind with the poem “For Those Who Talk of Growth”. The speaker, at the start of spring, is clearing his lawn of the sand that the snowplow threw there in the winter, and a perhaps-too-facile metaphor comes to him:

The sand is what served me
for a time, some friend, some
creed that gave me traction
once, but now only burdens
the life I must rake free of it.

However, he immediately corrects himself. Snow will inevitably come again “and I shall go/nowhere without the sand.”

Certainly there are many who worship modernity for its own sake and think themselves clever for upgrading their creeds like new iPhones. I’ve confronted this bias in liberal Christians’ dismissal of the supernatural. But this poem rubbed me the wrong way, because it echoes a common threat leveled against us former Christians: “just you wait, when things get tough, you’ll come crawling back.” For some of us, the sand became quicksand. We didn’t leave because we thought life was easy, we left (or were kicked out) because the old answers were inadequate to meet the revelatory crisis that split our lives into before and after. It actually takes a lot of maturity to look back and admit that the sand did serve us for a time, and be grateful rather than bitter as we say goodbye.

The rabbis say that a person should carry two notes in their pockets: one, “The world was created for me,” and the other, “I am dust and ashes.” A similar balance is at play in the poem “Divine Comedy” (below), which expresses the exquisite difficulty of creating art with a mindset of gratitude rather than scarcity. Transcending praise and blame is a daily spiritual discipline where I often fall short.

The poems below are reproduced with permission from Texas Review Press (Huntsville, TX), copyright Garret Keizer.

THE STARS ARE NEAR

The stars are near,
and it struck me how near
tonight, how superstitious I have been
to take their exponential distances on faith,
like a man dubious about driving a nail
because he’s heard of empty space
between the molecules
in the hammer’s head.
They are near, the stars.
They will always be
near. I have neighbors
whose porch lights are more distant.
A man who believes himself estranged
from his father, because they quarreled
when he was young,
sees the day when he is no longer
young, and no longer estranged,
and no more distant from the nearest star
than from his final breath.
He vows, as I do,
that he will not have his distances
dictated to him any more.

****

DIVINE COMEDY

1.

Hell is eternal publication.
The damned never write a word
except their names at book signings,
never read anything but reviews
of books they can’t remember writing.

They are stuck on the radio for ages,
talking about their goddamn books—
so long they forget they’re on the air.
They call themselves on the call-in line
and ask, “So how did you get published?”

2.

Heaven is eternal publication.
The redeemed never write a word
not quickened by their inscribing:
“For Jane Doe, who graced this event,
and is the truth I sought by writing.”

They are guests on the radio for ages,
talking to God, who just loved the book—
so long they forget they’re on the air.
Again they drift to ground and find
their first acceptance, too good to be true.

January Links Roundup: No White Knights

Welcome to 2019! Will this be the year I finish the Endless Sequel? Somewhere between crushing my son at Pokémon and looking at medieval dildos on Twitter, I am determined to GET ‘ER DONE.

Lest you think social media is a waste of time, though, I have discovered some spiritual wisdom therein. Jessica Dore, a teacher of “Tarot for mental health”, shares daily card draws with profound insights about working with our shadow parts and difficult feelings. On the Death card, for instance, she muses: “Because death is not deterred by ego attachments, it’s in some ways deeply trustworthy. We can cope w/ loss by meaning-making or finding silver linings, but it will likely still hurt. Death requires that we be OK w/ hurting. & With going where we least want to go.”

It takes a lot to give me a new perspective on trauma. By this point I’ve read, written, and held space for more tales of psychological wounding than perhaps I should. But I learned something new from Dore’s latest blog post: we make ourselves susceptible to predators by seeking someone to rescue us from the hard work of personal growth. Trauma disrupts our intuition; that gut feeling of rightness about a new person or situation could just be re-enactment of familiar wounded patterns. Our unhappy ego, like the Knight of Swords, is always in a hurry for the quick fix, so we ignore the red flags and hidden conditions on love.

It is this aspect of the human psyche that gave birth to the mythic knight in shining armor; a rescue fantasy so embedded in the collective consciousness that none among us are immune to projecting it onto any person, place or thing. It is a part in all of us that is ever lurking, waiting for that fast ride out of what a meaningful and fulfilling life requires: work, comfort, pain, change, repeat...

The ego may rush to say “yes!” to that thing, eager to relinquish the steadfast and true to be relieved at last from the burden of saving one’s own life. It is the part that so badly wants the predator to be a permanent waiver from doing the work, that it is willing to believe just about anything.

Defending the Soul from predators and traps (Seven of Wands) is a dirty job, but those who want a life of meaning must do it. It takes a certain tenacity to commit to the long game instead of doing the quick back alley deal where too much is given for too little.

Fruits torn from a tree before the branch is ready to release them never taste as sweet. Fruits hurried are downright sour. Do not give up on your slow route to success so quickly. If you have been doing the long, honest work, if you have felt the promise of things taking shape (Ace of Pentacles), try to trust it for one more day. And then another, and another.

I’ve been thinking about making The Devil the centerpiece card of my Wheel of the Year spread for 2019. I feel that I’ve been in self-created bondage to my fear of the unknown. The Devil speaks to me of the vitality of the Id, a force of untamed creativity, like Orc in William Blake’s mythology.

Gay spirituality blogger Stephen Bradford Long is a former evangelical whose journey to accept his sexuality brought about a deep crisis and ongoing reformation of his faith. He has also written about the healing power of Tarot and its compatibility with Christianity. In this post from November, “I Have Always Been an Abomination: On Homosexuality, Satan, and the Church,” he speaks frankly about the trauma of being brought up to believe that his basic nature was broken, and why that now leads him to identify with the rebel in the Biblical drama of good and evil:

No matter how kind, generous, or welcoming my Christian friends were, that never erased the horrific consequences of their theology.

In other words, my deep sexual desires and impulses were in themselves profane, blasphemous, and contrary to God. I have always been an abomination, no matter how hard I worked to be otherwise. Is it any wonder, then, that Satan is the more appealing figure to me, now? The father of all abominations and outsiders, the father of those who dare to challenge, question, and rebel?

In popular culture children of Satan are often portrayed as having a deep, self-destroying hatred of holy objects. Crucifixes, churches, bibles and priests all send the infernal into a triggered conniption. That’s true, but not true for the reasons popular mythology put forth.

The damned are eviscerated by religious symbolism because it was under that symbolism that we were raped, abused, tortured into another orientation, scalded by good intentions. Those of us outside the traditional kingdom of God are tortured by the presence of holy icons and talismans not because we are so very evil, but because the religious systems of abuse are. I still love church, Christianity, and the Bible, but too many of the Church’s symbols and practices send me into a tailspin. They just hurt too much.

I therefore claim blasphemy and Satan, not as the icon for all that is evil, but as an unapologetic embrace of being outsider. It’s the acknowledgement that it isn’t I who was wrong, but the Church.

Over at Brain Pickings, a literary newsletter/blog by Maria Popova that can happily occupy hours of your time, she reviews philosopher Adam Phillips’ essay collection Unforbidden Pleasures, which challenges us to stop the addictive cycle of criticizing ourselves and others. In her 2016 post “Against Self-Criticism: Adam Phillips on How Our Internal Critics Enslave Us, the Stockholm Syndrome of the Superego, and the Power of Multiple Interpretations”, she lays out his contention that we are in a kind of trauma-bonded relationship with our inner critic (or superego). We’re fused with it, to the extent that we can hardly know ourselves; the judgment comes before the perception. But if we met this carping critic, as a person outside ourselves, we’d actually think his monomania was ridiculous and tragic. “The tyranny of the superego, Phillips argues, lies in its tendency to reduce the complexity of our conscience to a single, limiting interpretation, and to convincingly sell us on that interpretation as an accurate and complete representation of reality.” By cultivating skepticism about any totalizing dogma, we can develop a more spacious, accurate, and compassionate mind.

At The Guardian Online, check out this witty and hard-hitting conversation between two queer feminist icons, bestselling author Roxane Gay and Australian stand-up comedian Hannah Gadsby. Among other topics, they cover fat stigma and the hard work of holding space for traumatic stories, both their own and those of their fans.

Perhaps you’ve heard of the 12th-century mystic, artist, and playwright Hildegard of Bingen, but did you know she painted a map of the universe based on the vulva? Dr. Eleanor Janega at the fascinating blog Going Medieval will tell you all about it. See, you can learn a lot from medieval dildo Twitter.

Reiter’s Block Year in Review: 2018

2018 was an eventful year for me as a creative artist. Behold, my debut short story collection from Sunshot Press/New Millennium Writings:

I successfully avoided finishing my second novel by writing a poetry chapbook instead. American Eclipse, currently making the rounds of contests, was composed during this year’s “30 Poems in November” fundraiser for the Center for New Americans, Northampton’s immigrant services and advocacy organization. You can still donate here. American Eclipse was inspired by the confluence of last year’s solar eclipse, the NecronomiCon conference, and the dystopian forces of climate change and resurgent right-wing hate groups. It also includes amusing and inappropriate poems about gender transition, amusement parks, Pokémon, and New Jersey Turnpike bathrooms. Read a sample poem, “Of Mice and Women”, at Poetry Hotel.

The Young Master started first grade, where he is learning to read, memorize poems, distinguish fiction from nonfiction, and study the great cosmic story from the Big Bang to human evolution. Pokémon battles help him channel his aggression at the tyranny of his parents.

A surprise Xmas present from Mommy: a fleece Pikachu bathrobe!

Adam and I celebrated our 20th wedding anniversary with a trip to NYC, the place where it all began.

I attended one day of my 25th college reunion at Harvard, which was quite enough to remind me how this dazzling, heartless place can make the most privileged people feel poor and insecure. But I bought the souvenir baseball cap because I’ve decided to be proud that I survived the experience, instead of dwelling on everything that was going nuclear in my life at that time.

I read a lot more comics and graphic novels this year, by myself and with Shane. Hat tip to Forbes Library for maintaining an excellent collection for children and young adults. Some new releases in this genre that I’m looking forward to reading in 2019 include Jarrett K. Krosoczka’s memoir Hey, Kiddo: How I Lost My Mother, Found My Father, and Dealt with Family Addiction (Graphix/Scholastic) and We’re Still Here: An All-Trans Comics Anthology edited by Tara Avery and Jeanne Thornton (Stacked Deck Press).

Favorite Posts of 2018:

Problems of Lineage and Magic

…[I] feel long-suppressed grief that our family story is so full of gaps, or worse. I’ve been running away from the pain by declaring that these people are nothing to me. But really, is there anything more Jewish than a legacy of lacunae? I am part of a long tradition of diaspora, fragmentation, and self-reinvention.

The Binding of Isaac and the Sacrifice of the False Child

…What if the son that Abraham has to kill is not his real son? What if he’s being asked to kill his agenda for Isaac–the mindset in which Abraham values his child not because of who Isaac is, but because of the role he’s expected to play in securing Abraham’s worldly importance? Narcissistic parenting is the idol that Abraham lays on the altar.

Daily Bible Study Is My Problematic Fave

…Perhaps it’s trite to snark at the suppressed homoeroticism of prayers like “invade me with your burning fire”, but heteronormative evangelicalism’s refusal to admit the pleasures of abjection leaves no other way for this imagery to be read except as rapey. It’s as though, like chaste ladies in an old-fashioned romance novel, they can only allow themselves to bottom for Jehovah if it’s cast as a painful punishment against their will.

Could We Be God’s Alternate Personalities?

…I wonder if the entire way that Western philosophy privileges monism is bound up with our besetting sins of imperialism, exclusionary religion, and totalitarian ideology. All these failures of empathy share the presumption that singularity is saner, purer, and holier than diversity.

“Le Génie du Mal” pin via Kate Sheridan Art

Emo Lucifer wishes you a hot 2019!

Erasure and Swag: My Life in Pins

I could depict the timeline of my passions in swag. Pins, keychains, and pendants that proclaimed my shifting special interests, my fervent niche identities, to a world that usually ignored or mocked but occasionally extended the brief warmth of tribal recognition.

And just recently I asked myself, as I picked out more queer nerd tank tops on Redbubble: What have I been driving at, in my lifelong quest for visibility–or more often, my battle against a crushing feeling of erasure? What deeper wounds are reopened when, for example, someone refuses to make waves in a conservative environment by using my nonbinary pronouns–or when I make the same pragmatic choice myself? Why, as an adolescent, did I feel compelled to add to my social awkwardness by literally wearing my heart on my sleeve?

I had a thing for tragically murderous dudes.

When I was 13, for example, I read British mystery novelist Josephine Tey’s The Daughter of Time, in which her series detective re-examines the historical evidence for King Richard III’s alleged murder of his young nephews who stood in his path to the throne. The conclusion: He wuz framed, yer Honor. No topic is too obscure to inspire a fan club somewhere in the world, so (impressively in the pre-Internet 1980s) I connected with the Richard III Society in England and bought this lovely pin (figure left) that I wore every day in 9th grade, to the ridicule of my classmates. Yes, my main political activity during the era of AIDS and apartheid divestment was lobbying to reopen a 500-year-old cold case.

In college, I saw the musical “The Phantom of the Opera” and, like many a lonely young woman-adjacent person who liked black capes, fell in love with the title character. This pin (figure right) was my lucky amulet through the ill-advised adventure of law school. Perhaps all that Erik needed was a good real estate lawyer to help him claim title to his underground lair via adverse possession.

At right: St. Dymphna, patron saint of mental illness.

My late 20s-early 30s was my peak Christian phase, so I bought keychains like this one saying “YIELD your heart to Jesus” and wore a little diamond cross pendant on the commuter train in hopes that cute guys would strike up a conversation with me about the Trinity. (Reader, they did not. But if you begin an M/M romance that way, I will buy it.)

I don’t have any relevant swag from my “trauma theory explains everything” period, 2008-2015. You mean there’s no market for “emotional incest survivor” keychains? What a surprise!

This just screams “Etsy shop”, no?

I rediscovered H.P. Lovecraft around the time that I was becoming disillusioned with Christianity’s abuse apologism. The Elder Gods “religion” is great for mystically-minded cynics because it is simultaneously a genuine apophatic theology and a light-hearted parody of church ritual. We can get our Monty Python kicks from dressing up in tentacled headgear, but we’re also bracing ourselves to confront the cold reality of a non-human-centered cosmos–a bittersweet passage out of father-idealizing religion, into spiritual adulthood.

Central pendant and pin courtesy of NecronomiCon Providence 2017.

Which brings us into the wonderful world of queer signifying apparel. In case the boy-band haircut, Eddie Bauer fleece vest, and dozen slightly different blue pin-striped button-down shirts don’t give me away, I have begun collecting pronoun pins, necklaces, and tank tops with Pokemon characters in the colors of the trans flag.

So what does all this mean? Apart from the observation, so routine and widespread as to be cliché (but like many clichés, also true), that Americans are groomed to create brand identities for ourselves through consumption?

A thread that runs throughout my life is the need to struggle against misinterpretation. But it is interwoven with the contradictory thread of ceaselessly seeking an identity that resists definition. Show me what’s the opposite of who I am, and I will try to include it. And then I’ll complain that I’m still being mistaken for another, easier-to-understand category–as though it wasn’t my own choice to become something that has no name.

Dr. Freud, up there, would say this is about my engulfment trauma from being raised by a narcissist. Wherever I am, I have to carry some pocket talisman of resistance, an assertion (even if only secretly to myself) that a piece of me remains outside the agenda of the people around me. A crucifix at a radical feminist conference, a Cthulhu necklace in church.

When I was That Kind of Christian, I wore swag to evangelize. I wasn’t concerned with saving people from Hell; I agreed with C.S. Lewis in The Last Battle that all good and loving deeds were counted as worship of the true God, whatever you called your religion. I was desperate to rescue people from shame, perfectionism, and codependence in this life. Because a certain rather idiosyncratic brand of Christianity had done that for me, at that point in time, I hoped it would do the same for everyone. In my non-Christian family and my secular big-city workplaces, and in progressive churches where we glossed over theology instead of wrestling with its historical difficulties, I felt a similar burden of erasure as a conservative Christian in America that I now feel as a genuine sexual minority. Which is why I asked the question that led to this post: is this my psychological pattern, regardless of content?

If so, I am optimistic that the pattern is shifting. At NecronomiCon and Flame Con (the LGBTQ comics convention), I wore my rainbow octopus gear to signal membership in the tribe, to ask for welcome, not to undermine it. And it really worked. I felt energized, relaxed, and appreciated as the current version of my true self–however long a shelf-life it may have.

This nonbinary Russian Blue is one of many cute color-coded animals available from @GayBreakfast on Storenvy. 

Comics Review Roundup: Telgemeier, Burns, Adventure Time and More

The Young Master and I have been bonding over our love of comics and graphic novels since I returned from Flame Con with Warrior Cats manga and Lumberjanes. I read them aloud to him, and he re-reads them for the pictures and action, sounding out the simple words he knows. Every day for weeks after we finished Graystripe’s Adventure, he asked me to make-believe we were Graystripe and Firestar, feline best friends who lead a noble clan of feral cats in the forest. This full-color manga has a positive environmentalist message, as the cats’ home has been destroyed by human development. We also enjoyed the manga trilogy collected in Ravenpaw’s Path, where Graystripe’s friend Ravenpaw turns away from his warrior heritage to live in a barn with his male friend Barley. I appreciated the covert queer rep (though nothing romantic is shown on-page, Barley is essentially his life partner) and the storyline about the limits of loyalty to toxic family members. Although Graystripe is too tough to consider this a compliment, the cats as drawn by James L. Barry are awfully cute and have realistic body language–they’re genuine cats, not Disney plushies.

Some Flame Con panelists name-dropped the cartoon series Adventure Time, so I picked up Volume 5 of the comic book spin-off at the library to field-test with Shane. It’s a surreal, self-referential farce about a boy, his dog friend who has Plastic-Man-like abilities to reshape his body, and Princess Bubblegum of the candy kingdom of Ooo. The princess is a high-femme mad scientist with a rock star vampire girlfriend. It was bizarre and random in the way that I like, but judging from Shane’s reaction, the humor was possibly too wordy and subtle for a 6-year-old. Even so, we’ll give it another shot. (Thank you, Forbes Library, for having the most excellent comics collection for kids and adults.)

Since the Young Master is a fan of the movie “Coco”, and I bawl sappy tears every time we read the picture book version, I guessed correctly that we’d like Raina Telgemeier’s Ghosts, a kid-friendly but serious graphic novel about a Mexican-American family whose younger daughter has cystic fibrosis. In the days leading up to Día de los Muertos, the sick girl and her older sister cope with impending mortality through encounters with friendly spirits. Folks, I broke down crying on the last two pages and could hardly read them aloud. But they were happy tears. Have your tissues ready. Shane loved this one too. At his request, we borrowed Claudia and Mean Janine, a book in Telgemeier’s “Baby-Sitters Club” series, though tween girl friendship drama did not hold his interest. I think the issue is genre, not gender; he shows a strong preference for non-human protagonists and fantasy settings. Unlike Claudia’s Type-A parents, I will never police his choices as “not great literature”.

His latest make-believe scenarios come from Dragons Beware!, the second volume in the Chronicles of Claudette, by Jorge Aguirre and Rafael Rosado. (I hope the library has the first book, now!) Claudette is a fearless, flame-haired, tomboyish child in a medieval French village. With the help of her kid brother Gaston, who’d rather be a pastry chef than a fighter, and their friend Marie, a nobleman’s daughter who believes all problems can be solved by diplomacy and good hair, Claudette challenges mythical beasts and defeats an evil wizard. Her father is also a formidable warrior and blacksmith, despite being legless in a wheelchair. Limited dialogue and action-packed panels make this book a great read-aloud for the first-grade set.

Definitely not for kids: Charles Burns’ body-horror trilogy of graphic novels, X’ed Out, The Hive, and Sugar Skull (now collected in a single volume, Last Look, from Pantheon Graphic Library). Imagine that Samuel Beckett and Hieronymus Bosch dropped acid together and wrote a Tintin comic. I read an excerpt of The Hive in one of the annual Best American Comics anthologies some years ago and vowed to find the whole series so I could figure out WTF was going on. (Thanks again, Forbes Library!)

Mild spoilers ahead. The books braid the real-world story of Doug, a photographer and failed performance artist obsessed with his lost love Sarah, with the nightmare visions of his alter ego, Johnny 23, a low-level functionary in a breeding factory where woman-like creatures produce monstrous eggs. The features of his grotesque dream world make no sense in the first volume, but gradually reveal parallels to the themes around which Doug’s mind circles endlessly: the death of his depressed father, the work of avant-garde artists that Doug and Sarah imitate in a shallow way, and Sarah’s ritualized guilt and masochism. Why is Doug’s alter ego an invalid with a bandaged head, in a landscape of insanity? Did Sarah succumb to her abusive ex-boyfriend or self-harm? We are led to expect a dramatic resolution to their story, a big reveal worthy of the post-apocalyptic menace of its fantasy double. The ending of both narratives is banal and anticlimactic, which at first left me feeling cheated, till I realized this was the book’s brilliant objective all along.

The real tragedy of Doug’s life is that there is no tragedy; like his father before him, he falls victim to a self-aggrandizing narrative that the reader is at first seduced into accepting, too. Do the peculiar features of his nightmare world have any symbolic meaning, in the end, or is the message that “there’s no there there,” no substance behind the Burroughs-style cut-up performance poetry that Doug thinks is so profound? Sarah starts out as whatever the Goth equivalent of a Manic Pixie Dream Girl is, but she outgrows it and he doesn’t.

To the extent that there’s any logic to his fantasy of angry lizard-headed factory managers and egg-laying girls, I interpret it as Doug’s horror of adulthood. It’s the world of the suburban heterosexual salaryman, the Willy Loman figure that his dad became. The monster that looms invisibly over this world is the mother archetype. The real female body, representing the cycle of birth and death, ruins his idealized image of his lover and the Tintin-like eternal adolescence that he desires with her. Doug’s mother is never seen on-page, though she supposedly lives in the same house where Doug convalesces and Dad mopes in the basement with a photo of his old girlfriend. Johnny 23 brings 1960s romance comics to the breeder girls, the same comics that real-life Sarah loved and Doug disdained. The most grotesque moment, in a book that’s full of them, comes when Johnny’s favorite girl unveils her giant dripping ovipositor from beneath the blankets, begging him to catch the egg that he can’t bring himself to touch. The woman that Doug is married to, in the last book, doesn’t seem quite real: she is impossibly understanding of his Sarah obsession and occasional tumbles off the wagon of sobriety, and her helmet hairdo belongs to the previous generation. She is a sexless fantasy mother, Wendy to his Peter Pan.

I wondered about the Asian flavor of the nightmare realm. His sometime guide is a sort of midget sumo wrestler, and the monstrous characters at the unhygienic outdoor market speak a language speech-bubbled in kanji (probably not real but I can’t tell). Was this a nod to the ethnocentrism of the original Tintin comics? A clue comes in the final pages of Sugar Skull, when Johnny 23 encounters a Buddhist-looking shrine just before his aimless journey starts all over again. I think Doug is trapped on the wheel of samsara. The extreme manifestations of bodily excess in his dream world (culverts pouring blood, maggots with human faces, the fetus in the breeder girl’s dropped egg) are analogous to Siddhartha’s encounters with aging, sickness, and death (the Four Sights), but he has not yet taken the opportunity to seek an end to anyone’s suffering, not even his own. Perhaps the spirit of Inky the Cat will lead him out of the Hungry Ghost realm eventually? We can only hope.