booknotes: just-before-august round-up

As we reach the end of July it's time for another catch-all post of mini-reviews for books I've read but haven't had time to substantively review. CrowGirl and I are busy with life in the upcoming months of August and September (among other things getting married and going on our honeymoon) so anticipate light posting around here until October.

Virgins: A Novel | Caryl Rivers (St. Martin's 1984; 2012). Rivers' novel about Catholic High School seniors coming-of-age in the 1970s is being re-issued this fall as an e-book; I received an advance review copy and read it on a sweltering afternoon earlier this month. It was a quick and satisfying beach (or in this case bathtub) read, and reminded me of nothing so much as the film Saved! -- though obviously with a different set of historio-cultural references. The characters are Catholic, not Protestant Evangelical, and no one gets knocked up by their gay friend while trying to turn him straight. Instead we have the earnest Catholic-college-bound Peggy, her boyfriend Sean (bound for the priesthood), and Peggy's looking-for-trouble Constance Marie ("Con"). Since I've started writing smut I'm more intentionally interested in how sex scenes play out in novels -- and I will say (mild spoilers!) I was pleasantly surprised by the positive and tender nature of what we're calling these days "sexual debut"; both Sean and Peggy are enthusiastic participants and neither appear to regret their decision -- nor attempt to bookend it with marriage. It's always heartening to see teen sex (or, you know, any sex really) portrayed in positive yet realistic ways.

The Accidental Feminist: How Elizabeth Taylor Raised Our Consciousnesses and We Were Too Distracted by Her Beauty to Notice | M.G. Lord (Walker & Co., 2012). I picked up a $1 advance review copy of Lord's brief biography of Taylor at Brattle Book Shop after hearing an author interview on the RhRealityCheck podcast. I was particularly intrigued, listening to the interview, by Lord's description of the Production Code Administration and how Taylor's films were often a process of push-and-pull with the authorities over themes of gender non-conformity, defiance of religion, homosexuality, abortion, etc. Unfortunately, The Accidental Feminist spends less time on the evidence of censorship, revision, and defiance that can be mined in the archives and the films themselves -- and more trying to convince us, on precious little evidence, that Taylor herself was a driving force in ensuring "feminist" readings of the characters she portrayed on screen. While a fresh examination of Taylor's career may be in order, I felt throughout that Lord was over-egging the cake and that her case could have been strengthened -- or at least clarified -- by more attention to the historical context. Particularly surrounding feminism, in which Taylor came of age and rose to stardom. For example, in Lord's reading of  Giant (1956) she argues that Taylor's character -- the East Coast bride of a Texas rancher -- is somehow more feminist than the rancher's gender-nonconforming spinster sister, in part because Taylor's Leslie is more feminine. Troubling on multiple levels, this analysis ignores the way in which butch single women in cinema during this period were often coded dangerously lesbian, sociopathic, and feminist. To champion Taylor's character in part because of her gender conformity seems distinctly ahistoric as well as not very feminist, at least to my way of thinking! All in all, not recommended if you're looking for a cultural history analysis of the role Taylor and her filmography played in gender debates of the 20th century.

The Gay Metropolis: 1940-1996 | Charles Kaiser (Houghton Mifflin, 1997). For some reason, this past month, I found myself reading two of the standard histories of queer life and activism in America -- the first being Kaiser's history of gay New York from WWII through the early days of the AIDS epidemic. Like Marcus' Making Gay History (see below), Gay Metropolis draws heavily on personal reminiscences. I particularly enjoyed the stories told by interviewees who had come of age before gay liberation or organized activism -- men and a few women who recalled falling in love and having same-sex relationships in times and places were those experiences had little political resonance. Though obviously political ramifications if the individuals were caught, arrested, fired, blacklisted, or otherwise discriminated against. Despite the subtitle's claim that this is a history of "gay life in America," it focuses heavily on urban areas and largely on a gay male population that moves through various metropolitan areas on the east coast -- most notably New York City. Taken for what it is, however, this is a highly readable narrative with a number of valuable first person accounts of the social, cultural, and political experiences of gay and lesbian folks in 20th century urban America.

Making Gay History: The Half-Century Fight for Lesbian and Gay Equal Rights | Eric Marcus (2nd ed.; Perennial, 2002). Originally published in 1992 under the title Making History, this ambitious oral history of gay and lesbian activism since the 1950s draws on over sixty interviews with prominent figures in the movement to tell an on-the-ground narrative of the fight for equal rights from the Mattachine Society to Lambda Legal and ACT UP. These oral histories are heavily edited into gobbets of personal reminiscence interspersed with contextual notes by Marcus. As with any "pure" oral historical narrative, I found myself wishing at times for more analysis. However, these oral histories will be invaluable sources for historians in years to come -- and I devoutly hope that Marcus has taken steps to ensure the unedited versions are secured in a repository somewhere to be accessed and utilized by researchers in perpetuity. His interviewees are both well-known names (Larry Kramer, Randy Shilts, Ann Northrup, Barbara Gittings) and lesser-known individuals whose actions have nonetheless had a profound effect on our understanding of the queer experience and often had a major influence in the political arena. For example Steven Cozza, a teenage Boy Scout who campaigned for the Boy Scouts of America to rescind their policy of excluding non-straight members, or Megan Smith, one of the techies behind PlanetOut -- an early Internet space for queer socializing and activism. I'm glad to have added this volume to my reference library.

(As a side-note, this book is responsible for the only literature-based pick-up I've ever experienced, when a waitress at the restaurant where I was waiting for Hanna saw me reading it and suggested I might enjoy Provincetown's "Girl Splash 2012"; after all the porn I've read on the subway THIS is what inspires the overtures? And they say history isn't sexy.)

Breeders: Real-Life Stories from the New Generation of Mothers | Ariel Gore and Bee Lavender, eds. (Seal Press, 2001). I was pleasantly surprised by this anthology of essays by mothers about their journey to and through pregnancy and parenting. It contains a diverse mix of voices --a range of ethnicity and class, geographic locations, family shapes, and parenting styles. We get Allison Crews' meditation on teenage motherhood and her decision not to surrender her son for adoption ("When I Was Garbage"), Sarah Manns essay on the path she and her wife took toward adoption ("Real Moms"), and Ayun Halliday's heartbreaking "NeoNatal SweetPotato," scenes from the stay she and her daughter faced postpartum in neonatal intensive care. Stories of parenting in violence-ridden urban slums and yuppie enclaves, stories of parenting on the road and in the backwoods with no plumbing and (gasp!) no email. Stories of upper-middle-class striving and stories of precarious food-stamp subsistence. Every reader will find a few pieces irritation inducing, a few pieces deeply moving. Parenting -- and family life more generally -- is particular: We all make decisions based on resources and circumstance and what we believe is best for both ourselves and families. Because family formation is in the cultural spotlight right now thanks to wrangles over marriage equality, divorce, abortion, evolving gender roles, assisted reproductive technology regulation, etc., our personal decisions are interrogated and judged -- and usually found wanting by someone, somewhere. And in turn, we find ourselves judging the decisions of others. I'd say the strength of Breeders is that it gives us a series of windows into the myriad ways in which pregnancy, birth, and parenting intersected with the lives of women at the turn of the millennium.

booknotes: thirteen books to read instead of "religious right"

A few weeks ago, I got an advance review copy of A. F. Alexander's Religious Right: The Greatest Threat to Democracy (Blazing Sword Publishing, 2012) through LibraryThing's Early Reviewer giveaway program. Alexander, a refugee from fundamentalist, evangelical Christianity, is on a mission to expose the agenda and tactics of the politicized Christian right and convince her readers that the movement is "ominous, and requires immediate attention."

I agree with Alexander that the religious right is not a force to be underestimated, and also agree with her that their vision of America as a nation does not jibe with mine, most of the time (frankly, I enjoy going about my homosexual ways without fear of arrest, like my bodily autonomy, and wouldn't give a shit if our president were Muslim and foreign-born). However, if you're interested in reading about the rise of conservative Christian political clout since the 1960s, there are other books I would recommend you read instead of this one -- if for no other reason than that they are well-written and copy-edited. Alexander is clearly passionate about her subject, but I can't help feeling that her energy might have been better spent on a memoir (a la Deborah Feldman's Unorthodox: The Scandalous Rejection of My Hasidic Roots), a work of fiction (e.g. Miriam Toews' A Complicated Kindness) or perhaps curating a website or blog that might serve as a gathering space for ex-fundies (see, for example, No Longer Quivering) or contributing pieces to a news blog that covers religion and politics (see Religion Dispatches). While her research might come from an authentic and personal space, it's unclear what her polemic does that other texts have not done before, and better.

I definitely wish Alexander well in her life and in her growth away from the fundamentalist Christianity she found personally (and politically) toxic. Prospective readers interested in religious fundamentalism of the modern era, however, would do better to check out one of the following baker's dozen worth of titles that tell the story of modern American evangelical Christianity in much more readable prose, along with substantive evidence and analysis:

Thirteen Books to Read Instead of Religious Right:

Armstrong, Karen. The Battle for God (Alfred A. Knopf, 2000). Ex-nun, historian or religion, and public intellectual Karen Armstrong offers a sweeping historical and theological analysis of the rise of fundamentalism in the modern era in the three Abrahamic faiths: Judaism, Islam, and Christianity. Part history, part psychology, part political theory, this is a tour de force.


Balmer, Randall. Mine Eyes Have Seen the Glory: A Journey into the Evangelical Subculture in America (4th ed. Oxford U.P., 2006). Originally published in 1993 and turned into a PBS series by the same name, this memoir-cum-ethnographic study explores various sites of evangelical Christianity in the U.S. circa the mid-1980s. Full disclosure: Randy is an Oregon Extension alum and participated in my oral history project.

Erzen, Tanya. Straight to Jesus: Sexual and Christian Conversions in the Ex-Gay Movement (University of California Press, 2006). Sociologist Erzen delves deep into the culture of the ex-gay movement, conducting ethnographic research on-site at New Hope, the oldest ex-gay ministry in the United States. Her empathetic analysis humanizes her subjects, persistently allowing them to make meaning of their own lives, even as she raises concerns about the ex-gay movement's notions of gender and sexuality.

Fallon, D'Arcy. So Late, So Soon (Hawthorne Books, 2004). Fallon's memoir is a beautiful meditation on her reasons for joining a Christian commune in Northern California as a footloose adolescent, her love affair with fundamentalist Christianity, and her later escape from the community's demanding clutches. Fallon doesn't gloss over the controlling, abusive aspects of her experience she helps us into an understanding of what it was her younger self found compelling about Lighthouse Ranch.

Frank, Doug. A Gentler God (Albatross Books, 2011). Part memoir, part theological exegesis, part history of twentieth-century evangelical culture, historian of ideas Doug Frank explores the abusive nature of fundamentalist, evangelical Christian theology and suggests a more loving way forward. Full disclosure: Doug is a former professor of mine, and participated in my Oregon Extension oral history project.

Frykholm, Amy. Rapture Culture: Left Behind in Evangelical America (Oxford U. P., 2007). Herself a child of evangelical culture, Frykholm uses social science research methods to explore the popular culture of the Left Behind novels, interviewing readers about how this fictional depiction of the end times informs their faith and everyday lives.

Frykholm, Amy. See Me Naked: Stories of Sexual Exile in American Christianity (Beacon Press, 2011). Frykholm's second work is a series of essay-length case studies built from length interviews she conducted with Christians who struggle (or have struggled) with embodiment and sexuality in relation to their religious faith.

Goldberg, Michelle. Kingdom Coming: The Rise of Christian Nationalism (W. W. Norton, 2006). Journalist Goldberg explores the thinkers and activists behind Christian nationalism, or Dominionism -- the segment of the religious right that believes that America was founded as, and should be returned to,

Jordan, Mark D. Recruiting Young Love: How Christians Talk About Homosexuality (University of Chicago Press, 2011). Richard Reinhold Niebuhr Professor of Divinity at Harvard Divinity School, with a joint appointment Women, Gender, and Sexuality, Jordan offers a series of case studies in Christian rhetoric about homosexuality across the twentieth century.

Lamott, Anne. Traveling Mercies: Some Thoughts on Faith (Pantheon Books, 1999). If you're interested in why a dreadlock-sporting, pro-choice leftist would be drawn to evangelical Christianity, this is the book for you.

Ostling, Richard and Joan. Mormon America: The Power and the Promise (Harper, 1999). A thoroughly-researched, historically- and theologically- informed account of the Latter-Day Saints and their place in American culture. Following the involvement of the LDS church in the anti-marriage equality activism, and Romney's bid for the U.S. Presidency, Mormons are in the spotlight more than ever, and it's useful to have some historical perspective on this peculiarly American institution.

Rosin, Hanna. God's Harvard: A Christian College on a Mission to Save America (Harcourt, 2007). Recently-founded Patrick Henry College sent more interns to the Bush White House than any other institution of higher education. Journalist Rosin sets out to discover why, delivering a troubling, though not entirely unsympathetic, portrait of Patrick Henry's mission and student body. See also: Right: Portraits from the Evangelical Ivy League.

Radosh, Daniel. Rapture Ready: Adventures in the Parallel Universe of Christian Pop Culture (Scribner, 2008). This rolicking tour of Christian rock, Silver Ring Thing purity events, Christian publishing, and more also offers on-the-ground insight into how political and theological worldviews are marketed via kitsch and community in American consumer culture.

booknotes: dear friend

A colleague of mine at work recently passed along a copy of David Deitcher's Dear Friend: American Photographs of Men Together, 18401-1918 (Abrams, 2001). This is a fascinating photo essay book which gathers together early American portraits of "men together," captured by the camera in intimate poses. For the most part, these are formal portraits, the individuals arranged (or arranging themselves) with body language that reads to us, today, as "couple." Deitcher, an art historian and self-identified gay man, became intrigued with this genre of photographs after a student who attended one of his guest lectures showed him several examples of such images the student had purchased at flea markets. Intrigued by the ease with which the subjects seemed to pose together, their bodies intertwined, Deitcher began to search for other examples of nineteenth-century images of male couples or male groups posing together with affection. Dear Friend reproduces many of these examples, most of them of anonymous subjects, the specific context of their creation lost to time.

Accompanying the images is Deitcher's commentary, telling the story of his quest for the photographs and their modern-day reception, as well as analysis of the images both as art and historical artifact. "It is one thing to describe what such photographs represent (for the gay man who collects them with such avidity), quite another to claim to know with any degree of historical precision what it is that they depict" (76). Throughout the book Deitcher attempts to keep in tension -- not wholly successfully -- the notions that these images can, and do, represent to modern queer individuals the universality of same-sex desire while at the same time we can never know with certainty the quality of emotion that brought these photographic subjects together in the frame. At times, Deitcher over-eggs the cake in his attempt to push back against historians' insistence that the past is a foreign country. Feeling same-sex desire is erased or denied in scholars' formulation of "passionate friendship," he pushes us to imagine that at least some of these photographs do, in fact, depict men who were in each others' pants on a regular basis. This I'm very willing to believe; I'm less willing to see historians of sexuality as homophobic in their insistence that we back away from inscribing twenty or twenty-first century notions of sexual identity onto the past.

Nonetheless, this is a fascinating collection of images that encourage us to historicize our own notions of heteronormative behavior, as well as challenge our collective memory of a straight past.

booknotes: an april round-up

So here are a few books I've read recently that I don't have the oomph to give full reviews. The usual disclaimer: The brevity of my review doesn't necessarily indicate the worthiness of the book.

Burke, Phyllis | Gender Shock: Exploding the Myths of Male and Female (Anchor Books, 1996). When Phyllis Burke's son was born, she and her partner found themselves fielding concerned questions about how two lesbians could raise a son without male role models in the family. Burke began by defending her family by talking about all of the men whom her son would connect with in their extended kinship network, but as time went on she found herself wondering why the gender of one's parents should matter when it came to modeling adult behavior. This question led her to explore the scientific and cultural world of normative gender assumptions. Gender Shock's central body of evidence is case histories of children treated by mental health professionals for gender deviance, so consider yourself warned when it comes to rage-inducing narratives in which children are brow-beaten and manipulated into giving up everything from cross-dressing to care-taking, an "excessive" interest in sports or an inclination toward the culinary arts. While some of the most egregious examples of abuse come from the mid-70s and early 80s, Burke makes the point that even in the early 90s children were still being punished for sex and gender deviance, particularly when such non-normative behaviors intersect with other supposed markers for criminality (poverty, non-whiteness, rebelliousness, foster care). While my lay impression is that the professional climate has somewhat improved since then, if anything, the moral panic around children's performance of gender has intensified since the turn of the millennium. Worth reading for those with a professional and/or personal interest in the topic of gender policing.

Kline, Wendy | Bodies of Knowledge: Sexuality, Women's Health and the Second Wave (Chicago University Press, 2010). Kline's brief history of women's health activism during the mid-twentieth century is well researched and thoughtfully written. Rather than attempting a survey of the women's health movement, Kline uses her five chapters to examine specific moments of activism and activist groups: the Boston Women's Health Book Collective, the movement for self-directed pelvic examinations, Chicago-area abortion activism, patient action around the use of Depo-Provera shots as a birth control method, and finally the rise of modern midwifery. Much of Kline's research was done in Boston-area archives, and her case studies are focused in cities along the East Coast and Chicago. This case study approach allows from some fascinating essay-length treatments of specific interactions between feminists and medical professionals / the healthcare industry. Across the chapters, Kline articulates common themes such as the feminist insistence that women were authorities on their own embodied experience, and suspicion of the healthcare industry and medical professionals who were predominantly men, many (though not all) of whom had little time for feminist critiques of medical practice. Discouragingly enough, Kline's central question is why feminist activism around health care was largely unsuccessful in changing mainstream practice. While the book as a whole begs for elaboration on the topic, hopefully Kline's work will serve as inspiration for further research.

Lankford, Susan Madden | Born, Not Raised: Voices from Juvenile Hall (Humane Exposures, 2012). Voices is the third volume in a trilogy of photo essays in which Lankford documents the experiences of marginal populations: the homeless, women in prison, and now incarcerated children. The book is a collage of voices, including photographs and reproductions of worksheets and essays completed by the youth Lankford worked with in prison alongside Lankford's own reflections, transcribed interviews, and commentary by mental health professionals and workers within the system.The historian in me was frustrated at times with what felt like heavy-handed analysis. The adult commentary meant to interpret young peoples' words and pictures for the reader smacked of condescension toward youth and reader alike. I felt sometimes that the project could have benefited from community-based analysis (e.g. the young people synthesizing and analyzing their experience, and perhaps utilizing the project as a springboard for social change. At the same time, I appreciate Lankford's empathic approach, and her liberal use of primary source materials which allow us some type of access to the inner lives of the marginalized and vulnerable.

Walker, Nancy A. | Shaping Our Mothers' World (University Press of Mississippi, 2000). An English professor, Walker takes an American Studies approach to understanding popular mid-twentieth century women's magazines (i.e. Ladies Home Journal, Good Housekeeping, McCall's, Vogue, Mademoiselle) as expressions of both dominant cultural understandings of the domestic and the often ambivalent or contradictory experiences of women themselves negotiating what it meant to be a wife, mother,daughter, unmarried woman, household member, and so forth. She locates these widely-circulated magazines at the hinge-point of "mass culture" (passively-consumed) and "popular culture" (in which one is an active participant). Long-vilified by mid-twentieth-century feminists for disseminating sexist ideals of femininity and family life, Walker suggests that these magazines were far from unified in their ideologies of gender, and that readers often talked back to the editorial, article, and advertising content. I'm only about halfway through this one, but I appreciate Walker's thoughtful re-examination of a popular medium we all think we "know" to have been neo-traditionalist and kyriarchical.

booknotes: in search of gay america + art and sex in greenwich village

In March, I read two books about the gay and lesbian subculture of the 70s and 80s: Neil Miller's In Search of Gay America: Women and Men in a Time of Change (Atlantic, 1989) and Felice Picano's Art and Sex in Greenwich Village: Gay Literary Life After Stonewall (Carroll & Graf, 2007). Both of these accounts straddle the line between history and memoir, or in Miller's case journalism and memoir. Like so many highly personal accounts of the recent past, these books will serve as fascinating primary sources for future historians who not only want to know what happened within the queer subculture of the late twentieth century, but what those individuals involved in that subculture made of it. How they understood the political and cultural tensions that eddied around their lives, what political battles held meaning for them, what cultural trends were celebrated or mourned, and what they saw when they looked toward a future for gay and lesbian culture and politics.*

In Search of Gay America is a book that grew out of Miller's travels throughout the United States interviewing gay and lesbian folks about their lives. He's particularly interested in relatively levels of "outness" in rural, suburban, and urban areas, as well as different geographical regions -- are queer folks living in Minnesota more or less likely to be out than those living in Missouri? Alabama? Massachusetts? What are their connections to both the queer community and their local community? Do they live openly with a partner, or go away to the big city once a month to party at the gay bar or women's center? If they attend church, are they open about their sexuality and if so how did the congregation react? Aware that "gay America" is often imagined as existing solely in urban locales, Miller purposefully sought out interviewees in more rural locations, as well as talking with people in such iconic queer spaces as San Francisco.

His portraits are memorable and contain a healthy diversity -- though I doubt his sample would stand up to any sort of statistical analysis. We meet gay dairy farmers, lesbian homesteaders, a lesbian minister put on trial for her relationship with another minister's ex-wife, and a gay mayor of a small town in Missouri, and even such high-profile queer folk as Armistead Maupin and Susie Bright. For obvious reasons, I enjoyed the chapter on sex-positive lesbians and the porn wars, in which Miller adopts the bemused tone of an outsider trying to understand the complex dynamics of a turbulent family reunion. While he falls into some unfortunate stereotypes of 1970s lesbian identity (i.e. that until the 80s most lesbians were content not to have much sex), his account does highlight the way in which gay male and lesbian subcultures were so divergent at that point (in the mid-80s) that Miller himself struggled to find mutual points of reference.

Art and Sex is Picano's anecdotal history of the Gay Presses of New York, beginning with his own SeaHorse Press (1977) and moving through the consolidation of GPNY (1981) into the late 1980s. It's a rambling narrative, mixing highly amusing -- and often pointed -- snapshots of his interactions with various authors, artists, and other members of the gay literary scene in with a more chronological assembly of factual details. The overarching narrative is one charting the movement of queer literature from the margins to the (slightly more) mainstream: from a time when you had to know the bookstore from which to special order titles, to a time when major publishing houses were seeking to re-issue gay classics. One of my favorite anecdotes involved a bookseller of the old guard who refused to stock a GPNY title because he deemed it not gay enough. This same bookseller was also extremely lax about his accounts, and when Picano called him up about the outstanding balance essentially told Picano he should be grateful the bookstore was willing to stock his titles at all. While Picano doesn't explicitly make the connection between this interaction and the mainstreaming of queer culture (at least in New York) post-Stonewall, it is clear that there has been a generational shift in expectations between when the bookstore owner set up shop and Picano began publishing -- no longer were publishers of "gay" literature held hostage in quite the same way to the whims of distributors.

Picano also, inevitably, touches on the way AIDS ravaged his circle of friends and acquaintances during the 80s, and to a lesser extent writes about the tension between gay (male) presses and the underground lesbian presses, particularly as they connected to the broader subculture of lesbian-feminist separatism. He writes with frustration about the double-bind he experienced when literary events he organized would be accused of lacking female representation -- but the women he asked to participate would refuse on principle because the event was not organized by their own people.

All in all, I'd say Miller's book is of more general interest than Picano's, but that both will be of use to anyone with either a casual or scholarly interest in first-person narratives of queer subcultures in twentieth-century America.

---

*I'm using "gay and lesbian" quite deliberately because for the most part both authors are dealing specifically with gay and lesbian-identified people, not a more polyglot group of queer folks. Their framework is rooted very much in the political identities of the 70s-90s, not the increasingly fluid understandings of sexuality that have seeped into our twenty-first century identities (Jack Harkness would be proud!).

booknotes: nearly-vacation round-up

Once again I've managed to pile up a whole stack of books that handwriting's on the wall I won't make the time to properly review. Either I don't have enough to say about them, or the thoughts are too disparate to form a coherent narrative, or I've had to return them to the library, etc. And so as Hanna and I are gathering ourselves for a trip to Michigan next week, I thought I'd pull together another list of not-quite-booknotes for stuff I've been reading.

Bright, Susie and Rachel Kramer Bussel, eds. | Best Sex Writing 2012 (Cleis Press, 2012). Susie Bright frames this year's anthology in the following way: "On one side of the current sex news we have the orgasm guru, the pleasure benefactor, the inspirational bohemian ... the writers of these pieces describe an erotic identity unfettered by shame, a marvel in all its variety, the authentic glue that keeps us going, both literally and philosophically ... [on the other side] fearmongers of our 21st-century Gilded Age are fanatical about social control through sex, largely using women and young children as bait" (viii). So, you know, she obviously has a perspective! But it's Susie Bright, so what did you expect, and for the most part I'm on board with that perspective, so I'm willing to hop on for the ride. It was a good collection, but in a lot of ways made me sad about how unable we are as a culture to talk about and appreciate human sexuality. You can check out the anthology's full table of contents, read Rachel Kramer Bussel's introduction, and watch a web video book trailer over at the book website.

Clarke, Ted | Brookline, Allston-Brighton, and the Renewal of Boston (The History Press, 2010). Growing up and living in the same town for twenty-seven years, I took for granted knowing the basic contours of local history. I've lived here in Boston since 2007 -- working at the Massachusetts Historical Society no less! -- and what with one thing and another still know relatively little about the history of the Boston metropolitan area. But I've been working on a research project recently that's actually pushed me to delve a bit more into local history. More on that eventually, when I've got the paper written, but in the meantime it was fun to spend an afternoon reading Ted Clarke's brief overview of Boston and its relationship to Brookline and Allston-Brighton, both of which I spend a lot of time in. Lack of footnotes and a bibliography make me take Clarke's historical narrative with a grain of salt, but reading his book has prompted me to consider more deeply the history of the area I now call home.


Michaelson, Jay | God vs. Gay?: The Religious Case for Equality (Beacon Press, 2011). Part of the Queer Action/Queer Ideas series edited by Michael Bronski, Michaelson's God vs. Gay, as the subtitle suggests, makes a "religious case" for recognizing queer sexuality as part of the variety of God's creation. An observant Jew with a background in New Testament scholarship, Michaelson admits up-front that he'll focus on Judeo-Christian tradition. What I like best about this slim volume is its emphasis not so much on how homophobic interpretations of scripture are incorrect and ahistorical (though he covers that), but about the religious injunctions toward lovingkindness for humanity. "Loneliness is the first problem of creation," Michaelson writes, "and love comes to solve it" (6). While this book is not likely to convince the Biblical literalist, it may give sex-positive religious folks some new, and possibly more effective, language to talk about why human sex, gender, and sexual diversity can be part of religious life rather than a departure from it.

Young-Bruehl, Elisabeth | Childism: Confronting Prejudice Against Children (Yale U.P., 2012). I picked up psychoanalyst Young-Bruehl's book hoping for a good systemic analysis of the social marginalization (and simultaneous idealization/objectification) of young people in our culture. Indeed, Young-Bruehl's goal in writing the book was to introduce the term "childism" as something equivalent to "sexism" or "racism" that would help us identify the patterns of age-based prejudice and stereotyping which lead to age-segregation, intolerance, and inequality. Frustratingly, this is not that book. As a therapist and theorist whose work focused primarily on children who were subject to physical and emotional abuse, Young-Bruehl's narrative actually works against her desire to convince her audience that age-based prejudice against young people is a thing in the world. Her examples are so obvious and horrific (children who were sexually abused by family members, gross neglect, etc.) that readers not already thinking in terms of inequality will say, "Yes, of course that's wrong! Children should be protected!" but likely fail to examine their own every-day prejudices about children's ability to participate in society. In addition, her rhetoric and examples are, for obvious reasons, wrapped up in psychoanalytic language and often in response to very specific developments within the professional fields in which she practiced. Hopefully, this book will speak to her fellow practitioners and shift the debate in healthy directions. However, to the non-specialized reader she comes off out of touch with the parents and activists who have been speaking out regularly on this issue consistently in online spaces and through real-world actions (like protests against the freak-outs over breastfeeding in public). For an introduction to the concept of age-based prejudice, I'd recommend Helping Teens Stop Violence, Build Community, and Stand For Justice.

Younge, Gary | Who Are We -- and Should It Matter in the Twenty-First Century? (Nation Books, 2011). English-born journalist Gary Younge explores the good, the bad, and the ugly of our identities, politicized and otherwise. I admit that I was a bit wary, given the title of this book, that Younge's thesis would be reduced to a call for the end to "identity politics" -- but Who Are We is much more than that. Even though the text wanders at times, I found his thoughtful treatment of the many ways in which we invoke our many-layered identities (and society invokes them for us, sometimes contrary to our own self-understanding) to be extremely nuanced and articulate. Growing up black and working-class in England during the 1970s, Younge has a clear understanding of how inequality shapes self-awareness: "Those who feel without identity [the powerful] do not see the need to meet people halfway and thereby fail to recognize that everyone else is doing all the traveling" (45). He eloquently treats such thorny subjects as the present-day use of the term "political correctness," questions of intersectionality (how pitting "African-American" against "woman" in the oppression olympics ignores the existence of people who are both), and the importance of honoring self-definition: "We should honor self-definition not to humor the subject but because it is infinitely preferable to allowing anyone to be defined by others" (84). I'd highly recommend this book for anyone interested in how our self-identities and community affiliations become politicized -- and how those politics can both support and detract from the quest for equality.

Nestle, Joan | A Fragile Union: New and Selected Writings (Cleis Press, 1998). A Fragile Union brings together a series of fiction and non-fiction pieces by lesbian activist Joan Nestle, one of the founders of the Lesbian Herstory Archives (one of the largest community-based archives chronicling queer women's history in the world \o/). Published over a decade ago, when Nestle was with colon cancer, this work stands as a fractured memoir, bringing together pieces reflecting back into her mid-twentieth-century adolescence, the early years of gay liberation, and feminist activism, and forward into the future of queer identities and practices. Given my reading list over the past few months, I particularly appreciated the moments at which Nestle's experiences overlap and converse with the work of others in her cohort, such as Gayle Rubin and Pat Califia. And for obvious reasons, I hold a special place in my heart for the anyone who has done as much as Nestle to ensure the survival of primary source materials on queer women's lives for future generations to plunder for story-telling, history-making potential.

Cross-posted at The Pursuit of Harpyness.

booknotes: hound of conscience

Background research for a fan fiction series I'm working on (I know, I know) took me to Thomas C. Kennedy's The Hound of Conscience: A History of the No-Conscription Fellowship, 1914-1919 (Univ. of Arkanasas, 1981). The No-Conscription Fellowship (NCF) was founded in 1914 as Britain entered World War One. It had its origins in a call put out by journalist, socialist organizer, and pacifist Archibald Brockway who published a letter in the Labour Leader in November 1914 "calling on all men of military age who would resist conscription if it became law to enroll themselves in an anticonscription organization" (43). At the time, England had an all-volunteer army, and early enthusiasm for the war meant that the military was not in urgent need of troops. Compulsory service, however, had already been broached for consideration in parliament and antiwar activists of various stripes understood they would need to band together to support each other in the event of a nationwide conscription scheme.

Kennedy's history is a fairly straightforward organizational history, charting the formation of the NCF, its various political activities, and the various ideological perspectives of its leaders. Opposition to conscription during the First World War came from a number of different fronts, from those with theological opposition to war (like the Quakers), to civil libertarians who believed no-one should be forced to serve their country, to socialists who weren't opposed to violence per se but objected to participating in a war which served the capitalist bourgeoisie at the expense of the working class. Hound of Conscience charts out the way the NCF brought together this diverse group of individuals and organized them to lobby politically against conscription and -- once it became the law of the land -- to support those who chose to become conscientious objectors.

While grounded in solid research and providing a decent amount of analysis, Kennedy occasionally gives in to a degree of moral disapproval of his subjects that seems uncalled for in the context of such a history. For example, after a lengthy quotation from the letter of a young conscientious objector just sent to prison, Kennedy writes:

Chappelow's letter is both pathetic and revolting: pathetic because of his obvious hysteria and fright; revolting because it exposes a young man so naive or ill-informed about the nature and seriousness of his actions that he appears ready to collapse under the pressure of minor inconvenience (138). 

Since the letter in question was expressing panicked fear over the prospect of solitary confinement, which Kennedy later describes as a form of "creeping physical and mental degeneration," the character assassination seems peculiar and unwarranted (182). Likewise, at several points throughout the narrative, Kennedy seems to suggest that conscientious objectors had no business protesting their treatment because regardless of what they suffered it wasn't as bad as the experience of the Western Front. Given that the COs were morally opposed to the war, and believed that no one should be punished for refusing to participate in the national war machine, there's a strange dis-connect here. Kennedy teeters back and forth between acknowledging the wholesale objection to war on the one hand, while occasionally lapsing into the treatment of conscientious objectors with a derision that seems to suggest that they should be grateful others were willing to suffer the hardships they (the pansyboys!) were not.

While it is unfair to hold a thirty-year-old study to the standards of present-day scholarship, I hope that subsequent work on the NCF has situated the Fellowship's activities more firmly in the network of organizations promoting pacifism and non-violent action as alternatives to war. As Mark Kurlansky's more recent Nonviolence (2006) suggests, resistance to war as a solution to human conflict is much more than a simple -- and, I would argue, entirely shame-free -- desire to avoid physical suffering and death. The central revelation of nonviolence as a political commitment is that violence (war included) will never result in a world of nonviolence. War always begats war -- never true peace. Once that realization has been taken to heart, the hard work of figuring out active alternatives to violence begins. Since the subjects of Kennedy's study are wrapped up in the immediate goal of opposing a specific war, it is understandable that he glosses over their deeper and wider commitments to alternatives to war. Still, I think the lack of discussion of their motivations is disappointing omission.

Hound of Conscience will probably only be interesting to scholars whose work focuses on pacifism, war resistance, World War One, and specifically Britain during the early twentieth century. Or, you know, people writing Downton Abbey fan fiction who need to construct a believable pacifist character.

booknotes: bachelors and bunnies

About two years ago, I reviewed Elizabeth Fraterrigo's Playboy and the Making of the Good Life in Modern America (Oxford U.P., 2009), which examines Hugh Hefner's re-packaging of post-war masculinity via the highly successful Playboy magazine and still-thriving media empire. Now another historian, Carrie Pitzulo, has taken up the question of Playboy in historical context with Bachelors and Bunnies: The Sexual Politics of Playboy (Univ. of Chicago Press, 2011). In Bachelors, Pitzulo argues that Playboy -- often used as cultural shorthand for sexual objectification of women -- in fact displayed a much more complex and often contradictory editorial stance on the subject of gender equality and women's sexuality than they are given credit for. To make her case, Pitzulo examines the arguments put forth in the pages of Playboy about what it meant to be masculine, what it meant to be feminine, and the nature of heterosexual relationships (both on the individual level and in the broader society). The six chapters look, in turn (and quasi-chronologically), at the gender-war language of Playboy's early years, the centerfold Playmates, the selling of masculine consumerism, Playboy's romantic values, the editorial reaction to feminist critique, and the Playboy Foundation's political activism around sexuality and women's rights.

Overall, I would say Pitzulo makes a convincing case that Playboy as a publication -- and as a cultural phenomenon -- deserves more sustained and thoughtful attention that it has received from either historians of sexuality and gender or from feminist writers and activists. For the most part, Pitzulo refrains from becoming an apologist for Hefner's (and the publication's) checked history when it comes to support or critique of feminist arguments. She opens the book, in fact, with a chapter on the virulent anti-women rhetoric that filled the pages of Playboy in its early years -- highly influenced by the post-war anxiety about the emasculation of men, who were often portrayed as victims of women (smothering mothers and demanding wives). At the same time, she finds textual and visual evidence in the pages of Playboy of a more equalizing, humanistic view of women that belied the early editorial venom. In order for the Playboy of Hefner's magazine to enjoy his version of the Good Life, it was necessary for Playboy to construct what amounted to a Playgirl: a sexually adventurous single woman. The Playmate disrupted the notion that good girls don't by depicting, Pitzulo argues, "all-American girls who enjoyed sex ... [Hefner] told his audience that women like the Playmates could be found everywhere, thereby not only popularizing his magazine but also granting sexual autonomy and desire to women" (40). Although I would point out that "autonomy and desire" isn't necessarily synonymous with "available," which is the other aspect of women's sexuality that the Playmate centerfold promotes, I do think Pitzulo makes a largely successful case for the multiple meanings of such sexual imagery -- beyond the perennial argument that sexual objectification is de facto an oppressive act.

What Pitzulo ends up suggesting is that Playboy championed a vision of gender equality that encouraged women to become a feminine version of the Playboy himself. The good life according to Hefner was urban, sexually liberated (yet responsible), economically secure, with enough time and money to gain the materials and skills necessary for successful heterosexual romance: an extensive wardrobe, a chic apartment, the ability to be a good host/hostess, skill in the kitchen, etc. Helen Gurley Brown articulated this ethic from a woman's perspective in her phenomenally popular Sex and the Single Girl (1960). Both Hefner and Brown "rejected the sexual double standard, yet still embraced heterosexual seduction and femininity" grounded in the notion of innate gender difference. Differences that were somehow fundamental to the continued success of both heterosexual relationships and the society as a whole. When feminist activists began to criticize Playboy for its sexual objectification of women and its championing of what they considered outdated and harmful gender stereotypes, Hefner (and his editors) responded on the defensive. On the one hand, they argued (somewhat truthfully) that they had a record of supporting many feminist objectives, such as reproductive rights and equal pay for equal work; on the other, they railed against "militant" feminists who sought (they thought) to "reject the overall roles that men and women play in our society," roles that Playboy  believed were both innate and desirable. The tension between calling for social equality on the one hand and championing innate gender difference on the other remained in continual tension throughout the 70s and into the 80s. Indeed, Pitzulo seems to suggest, the tension only really resolved itself when the mainstream culture at large rejected the more radical critiques of feminist activists in favor of embracing what was essentially the Playboy vision of both heterosexual relations and gender roles more generally: "American culture has largely embraced the vision of gender and heterosexuality promoted by Playboy in the postwar years, and the country continues its ... celebration of the rampant consumerism central to creating those identities" (177).

Despite Pitzulo's inevitable references to Sex and the City as shorthand for where we've arrived at the turn of the new millennium (cue Bradshaw's Law!) her re-evaluation of the messages concerning (hetero)sexuality and gender in Playboy deserve serious consideration by both historians of sex and gender and by those with an interest in deconstructing the powerful notions of gender, sex, and sexuality that still hold powerful sway in our cultural discourse. I was particularly intrigued by the anxiety with which Hefner met feminist challenges to gender difference and "heterosexual seduction," as if his entire formulation of Playboy masculinity depended upon the existence of an opposite. I wonder why this mattered to him so much, given that -- as Pitzulo demonstrates -- the Playboy and his Playmate were, in many ways, identical as model urban workers/consumers. One possible response of Playboy to feminist challenges would have been to reconfigure the notion of the ideal bachelor to be more ambiguous in terms of his sexual desires and more flexible in gender presentation (with male and female sexual partners with similar plasticity) -- while continuing to emphasize all of the material accouterments Playboy had argued all along were essential for the good life: A posh wardrobe, expensive car, chic flat, and fine dining could have been successfully packaged to gay men, stay-at-home-dads, and men with a thing for women in suits. That Hefner fell back on an insistence that the height of romance depended on opposite-sex attraction and performance of narrowly-defined gender roles speaks of something more compelling than the profit motive to maintaining a specific vision of male-female complementarity. That this same vision continue to be compelling for a significant portion of Americans today supports this notion that gender difference has persuasive explanatory power -- even in the face of social science and medical research to the contrary.

I have to say it's when I'm reading books like this that I find myself extra-specially glad that my own life circumstances have allowed me to opt out with relatively little pain from the straight-jacket of heterosexual roles that so many men and women continue to struggle with. Hugh Hefner and the Playboy editors gave scant attention to non-straight sexuality, beyond a general approval for repeal of laws punishing consensual sexual behaviors and an acceptance of Kinsey's notion of a sexual continuum (in which most people had the potential for same- as well as other-sex attractions). Beyond that, Playboy unapologetically championed straight sex. If only they'd been willing to champion a broader notion of what it meant to be male, female, and sexually desirable. It would be nice to think that American culture, as a whole, might have been influenced in a slightly more feminist (and dare I say healthier) direction.

booknotes: inseparable

Recently, thanks to Danika the Lesbrarian, I became aware of novelist Emma Donoghue's Inseparable: Desire Between Women in Literature (Alfred A. Knopf, 2010). A perfect read for the winter holidays! While I've long been aware of Donoghue's nonfiction work as a literary historian, my previous encounters with her work have been her more widely-read fiction -- specifically the cross-cultural love story Landing (2007) and just this month Kissing the Witch (1997), a collection of re-visioned fairy tales "in new skins." I really enjoyed my foray into her nonfiction writing, and am looking forward to checking out her other works of literary-historical exploration.

Inseparable is a fairly quick -- yet still substantive -- read, charting the themes of "desire between women" in Western literature from 1100 to the present. I recently wrote a disappointed review of Phyllis Betz' The Lesbian Fantastic, a similar project of analysis which focused specifically on lesbian genre fiction. The biggest problem I identified in Fantastic had to do with the issue of defining "lesbian" authorship, a question which Donoghue jettisons immediately in her introduction by observing, "I do not much care who wrote [stories of desire between women], nor why. What interests me is the stories, and the ways they connect" (7). She also cautions against reading her work in search of historical examples of lesbians past: "I will be looking at relations between women, rather than the more historically recent issue of self-conscious sexual orientation ... The past is a wild party; check your preconceptions at the door" (5). The result is a delicious and illuminating romp through nearly one thousand years of literary tradition in which Donoghue identifies six distinct narrative clusters: (1) "travesties," narratives where cross-dressing by women and/or men which results in a same-sex pair, (2) "inseparables," passionate friendship between two women in the face of forces attempting to separate them, (3) "rivals" in which a man discovers the rival for his beloved's affections is another woman, (4) "monster" lesbians who seduce and destroy an innocent, (5) "detection" of the criminal sort results in the discovery of a same-sex relationship, and (6) coming "out" narratives in which a girl or woman discovers her capacity for same-sex desire and finds her life irrevocably changed as a result.

I was tickled (and somewhat abashed) to realize how many of these durable themes I'd unwittingly picked up and re-tooled for my f/f slash fiction involving Sybil and Gwen from Downton Abbey. A young upper-class woman seduced by her maid? Check. The awakening of same-sex desire as a pivotal moment of personal growth? Check. The haven of an urban environment/queer subculture? Check. The attention to creating a domestic "gone to housekeeping" environment for one's protagonists? Check. The devil-may-care lesbian, who understands her precarious social status, but embraces her desire anyway? Check. The incorporation of early sexological terms and frameworks in the characters own self-understanding? Check. I could go on. It's sort of comforting even as it is a little embarrassing, to realize how in debt we all are to literary tradition for our own vocabularies of passion and intimacy.

What I most appreciate, in the end, about Donoghue's expansive approach to reading "desire between women" in literature is that her reading as a critic mirrors the way so many of us read as, well, ordinary readers. I understand the social-historical forces that have led people to bemoan the invisibility of "lesbian" literature, or the dearth of queer characters in fiction, and the preponderance of unhappy endings to the fictions that do exist. At the same time, I think there is a place to recognize the way in which readers engage with -- and retool -- what literary narratives are available to them. The passion expressed before the final death scene may be more important to the reader than the tragic ending. The deux ex machina of a last-minute gender-swap (so that the lovers can marry/procreate) often matters little, in Donoghue's examples, to the lovers themselves whose passion for one another is unshaken by the reveal of the cross-dressing character's "real" sex. By setting aside identity categories as a selection tool, and instead focusing on the words and actions of actual characters, Donoghue shows us how persistently women's desire for other women has appeared in Western literature, even as the writers and readers of such literature denied knowing such passion could, in fact, exist.

What this suggests, intriguingly, is that on one hand we (at a cultural level) realize and acknowledge that same-sex desire and intimacy exists ... while on the other we fairly consistently write around it, insisting it is something unspeakable, invisible, and materially impossible. Sexual desire between women is, in other words, doing a bang-up job of hiding in plain sight. Obviously stories about same-sex desires and relationships between women per se do have more cultural legibility in the early twenty-first century than they have been in previous eras. Yet reading Inseparable I couldn't help but think of my own frustration in locating f/f fan fiction, whereas m/m pairings are so ubiquitous that the term "slash fiction" is often used interchangeably to mean the pairing of two male characters in a sexual relationship. While Inseparable makes the persuasive argument that women's passion for one another is there if only we look for it, the outstanding question in my mind is why it seems so perennially difficult for us to see.

booknotes: britannia's glory

There are a lot of used bookstores around Boston that have $1 book carts, thus giving rise to that special category of "books one wouldn't have bothered to acquire except they were $1 so why not?" Emily Hamer's Britannia's Glory: A History of Twentieth-Century Lesbians (Cassell, 1996). Not that I lack an interest in the history of English lesbians. In fact, one of my first thoughts skimming the table of contents was, "Oh good! A whole chapter on World War I -- I'll be able to do research for my Downton Abbey fan fiction!" (KarraCrow: "You realize you're unwell, right?). But this isn't the book I'd pick up to do serious historical research. Still, for a dollar? I was totally willing to pick it up for reading on the T this week.

Hamer, whose scholarly background is in philosophy, politics, and economics (Oxford), has written a very readable survey of women's passionate relationships in twentieth-century Britain. I thoroughly enjoyed the chatty, anecdotal chapters that focused on specific women -- famous and not-so-famous alike -- in each period between the suffrage movement and the 1980s. Given that my own knowledge of lesbian activism is U.S.-centric, I appreciated seeing the same period through a slightly different lens, and learning about some new names and publications, particularly in the 1950s-70s, that I know I'll be looking into with more serious historical interest.

The most frustrating thing about the text -- although I wasn't even very irritated, just puzzled by it -- was Hamer's insistence on understanding women's relationships through her own present-day lens of what lesbian relationships looked like, and how lesbian identity is constituted. There has been a long-standing debate in the history of sexuality field about how we understand sexual identities in periods not-our-own. There's a school of thought that sets about "resurrecting" lesbian and gay individuals from the past, on the assumption that such identities (being innate) have always existed, and we can simply uncover what previous historians have overlooked or deliberately denied. I understand this impulse, but as an historian it makes me twitchy: I believe that sexual desires are of our bodies (and therefore to some extent 'ahistorical,' though even that breaks down on some level), but are also inevitably shaped by the historical context in which we live. Thus, to breezily describe women in same-sex relationships as leading "lesbian lives," or someone from the 1910s as being a "butch dyke" is to apply identities from our own repertoire on people who may have performed such roles with a very different self-conception.

Hamer acknowledges this debate, yet ultimately falls back on an ahistorical interpretation, writing, "It is argued that only those women who thought of themselves as lesbians were lesbians. However, this does just [sic] seem wrong: being a lesbian is a theoretically observable aspect of life ... One is a lesbian if the life one lives is a lesbian life" (10). On the one hand, I understand that Hamer is pushing back against people who are reluctant to accept -- without word-for-word proof -- that any same-sex relationships existed before the sexual revolution. Her argument that we hold same-sex relationships to a higher standard of proof than heterosexual relationships is a valid one. At the same time, "lesbian" as we understand the word today is bound by its historically-specific meanings and can't simply serve as a stand-in for "women who had sex with / sustained sexual relationships with other women." Which is how Hamer seems to wish to use it.

Further, her insistence on describing her (often extremely interesting!) historical subjects as "lesbians" leads her to erase or ignore the variability in their sexual desires and lived lives. For example, situating Vita Sackville-West as a "lesbian" leads her to minimize Sackville-West's marriage to Harold Nicolson as a sham, and suggest it was merely an attempt to maintain social respectability. The much more nuanced relationship Sackville-West describes in her own account becomes lost. Likewise, any possibility of women's sexual fluidity or bisexuality is elided. This is probably, in part, a problem of the period in which Britannia's Glory was conceived -- when sexual identities were still being policed at the boundaries to a greater extent than (it is my hope, anyway) we police them today.

I was, perhaps, spoiled by my recent reading of Emma Donoghue's Inseparable (review coming soon), in which Donoghue handles the identity problem quite simply: by focusing on the texture of passion in women's relationships, regardless of how they are named in a particular time and place. Such an approach steps away from our time-bound conceptions of what a woman who desires, and is sexually involved with, other women looks like or conceives of herself -- and focuses on the heart of the matter: the fact that she expressed her sexuality in some form or fashion with other women. For all or part of her life. To my mind, anyway, this is a much more expansive, enduring, and interesting way to study the people who came before us.

booknotes: deviations

find table of contents here

For the past couple of months I've been making my way through Deviations: A Gayle Rubin Reader (Duke University Press, 2011), an anthology of writings by anthropologist and feminist theorist Gayle S. Rubin whom I'm ashamed to admit I didn't actually know anything about before I stumbled upon the advance review galleys of this book. Rubin  is a cultural anthropologist whose research delves into the history and culture of urban sexual subcultures, particularly BDSM communities. As a newly-out lesbian in the 1970s in Ann Arbor, Michigan, she designed her own Women's Studies major at the University of Michigan and became active in the Women's Movement and also the Gay Liberation Movement. In the late 70s and early 80s -- in part because of her academic research into BDSM -- she drew the ire of anti-porn feminist activists for her insistence that (wait for it) not all pornographic materials are inherently degrading to women. Yeah, I know. The more I read about it, the more it seems like the early 80s must have been a really weird time to be a self-identified feminist. Not to mention one who was also a lesbian and open about her s/M desires and practices.

Deviations is arranged in chronological order, beginning with Rubin's first attempt to construct a theory of gender relations rooted in anthropological methodology -- "The Traffic in Women: Notes on the 'Political Economy' of Sex," written and revised between the late 60s and early 70s and first published in 1975. It is very much an artifact of its time and to be honest I bogged in this piece for the better part of a month after joyfully burning my way through the eminently readable introduction. Perhaps recognizing the opacity of "Traffic," Rubin includes a piece reflecting back on the writing and reception of the original piece and includes it in the anthology -- something she does several times throughout the book to great effect. After "Traffic" and its contextual essay comes a much more accessible piece on the English author Renee Vivien, originally written as an introduction and afterward to a new edition of Vivien's A Woman Appeared Before Me, which is a fictionalized account of her tumultuous relationship with fellow author and outspoken lesbian-feminist Natalie Barney.

By the late 70s, Rubin was deep into the ethnographic research for her dissertation on the gay male leather bars of San Francisco, for which she received her PhD in 1994 from the University of Michigan. The majority of pieces in Deviations, therefore, wrestle not with the politics of gender or specifically lesbian-feminist history, but the politics of sexual practices, sexual subcultures, and the relationship between feminist theory and practice and human sexuality. As someone who is, like Rubin, committed to understanding the world through both a feminist and queer lens, I really appreciate her determination to remain engaged in feminist thinking and activism even as she was reviled by certain segments of the feminist movement for her "deviations" in sexual practice, and her openness to thinking about sexual subcultures that -- for many in our culture, even many self-identified feminists -- elicit feelings of disgust and generate sex panics. While the "porn wars" of the 1980s are largely a thing of the past, feminists continue to find sexuality, sexual desires, sexual practices, and sexual fantasy (whether private or shared via erotica/porn of whatever medium) incredibly difficult to speak about. Rubin calls upon us to think with greater clarity about the politics of sex, and how we police other peoples' sexual activities, many of them consensual, simply because we find them distasteful.

Particularly controversial, I imagine, are Rubin's writings on cross-generational sexual activities and children's sexuality. Coming out of the BDSM framework, Rubin foregrounds the basic ethic of consent and argues that children have just as much right to consent to sexual activities as adults. Furthermore, within the framework of 1980s anti-pornography legislation, she emphasizes the difference between fantasy/desire and reality/action (that is: depiction of non-consensual sex in the context of a fantasy does not equal non-consensual sex and shouldn't be treated in the same fashion). This leads her to speak up in defense of adults who express sexual desire for young people (but don't act on that desire), and also to suggest that not all instances of underage/overage sexual intimacy should be treated as sexual abuse or assault. Read in tandem with Rubin's insistence that we take children seriously as human beings with the right to sexual knowledge, this advocacy is clearly not a call to minimize the trauma of sexual violence (at whatever age) or a glossing over of age-related power dynamics. "The notion that sex per se is harmful to the young has been chiseled into extensive social and legal structures," she writes, "designed to insulate minors from sexual knowledge and experience" (159). Like Judith Levine in Harmful to Minors (2002), Rubin argues that our cultural insistence on keeping young people separated from sexuality and sensuality -- with a vigilance that often spills over into panic and hysteria -- does little to protect them from sexual violence and exploitation while cutting them off from the means to conduct their own (safe, consensual) sexual explorations or name and resist the violence and exploitation that may come their way. Sexting panics anyone? The Purity Myth?

Overall, I highly recommend Deviations to anyone interested in the development of feminist and sexual political theory and practice over the last forty years -- if nothing else, Rubin's bibliography has already given me a handful of other thinkers whose books and articles I wish to pursue.

Cross-posted at the feminist librarian and The Pursuit of Harpyness.