Talkin’ at the Texaco

8 06 2009

To SmallTown and back in 48 fun-filled hours! Whoo-hoo!

It wasn’t bad, actually, and another 12 or even 24 more hours would not have been the worst thing.

Still, all that quiet was unnerving. Fucking BIRDS woke me in the morning!

That’s not right.

Paying the same amount for a pitcher of beer that I would pay for a pint, well, that IS something New York could learn from SmallTown.

Saw family, saw friends, laughed a lot.

Came out as bi to half my friends. Would have come out to them all, but, mm, timing. Besides, one of the people I told is unlikely to keep the news to herself, even though I asked her to.

Ts. knows everything about everyone, and tells all to all. So be it.

Found out something bad a friend had gone through, long ago. Those who heard this were suprised, but not shocked. Certain things made sense, in retrospect.

What was striking, however, was the guilt carried these decades later by the woman who told us. She was a kid, in no damned position to do anything, and unlikely to have found help from anyone in a position to help, and still, she feels she should have done. . . something.

If nothing else, I hope she got a bit of relief telling us. I fear she has not.

Really not happy smelling like an ashtray after my night out. Yes, in this respect, at least, smelly New York is less smelly than SmallTown.

Found out S. and her husband will be visiting New York at the end of this month. I hope we can at least squeeze in time for a beer. At a smoke-free bar.

T. and I firmed up plans for her visit in August. I know: August in New York sucks (hot, smelly, hot & smelly), but she has time and I have time and what the hell, we’ve been through worse together.

Now I have to decide whether to go back for a class reunion this fall. Shees, and I have issues with Facebook; don’t know that I’d do much better face-to-face. . . .





A girl in trouble is a temporary thing

4 06 2009

One more question, and I swear to god that I’m done with this topic (for awhile).

This is directed [out into the ether] to those who would enact a legal ban against abortion:

What will you do to the women?

It’s a simple question, but I’ll be damned if I’ve been able to come up with an answer. I’ve checked pro-life web sites, asked this question in comments sections of blogs, listened to those who want abortion made illegal, and no one will say what would happen to women who want abortions and act to obtain them.

Most declare they have no intention of charging women—we’re all just victims of the big, bad abortion industry—unless those women happen to be the ones providing the abortion. No, those on the receiving end, well, we’re to be pitied for being dragged into the maw of the baby-killing machine.

Erin Manning, who comments on and occasionally subs for Rod Dreher at Crunchy Con, accused me of scaring up a Handmaid’s Tale-style scenario when, some time ago, I asked this question to the Crunchy commentariat. (And, honestly, all I did was ask the question, nothing else.) She then went on to outline a future in which life is valued and women and children protected and supported and valued and families supported and, um, valued and. . . it’s all good!

With those nasty abortionists out of the way, girls and women will apparently be liberated from the degredation of sexual autonomy and boys and men will cherish us as the sanctified vessels we are.

I’m only exaggerating a little bit. Really, she wrote in rose- and golden-prose of this spectacular, life-affirming, future. And she absolutely refused to engage the question of law, order, and punishment.

So, to repeat: If abortion is outlawed, what happens to the women who seek abortions?

Anyone?





Sisters are doing it for themselves

3 06 2009

Nothing like teaching about women and politics to fire up the ol’ feminist engine.

I’ve been a feminist since junior high, when my college-age sister brought home a Ms. magazine she had received free on campus. Zing! I had a subscription all through high school.

(I also joined a local chapter of NOW. Meetings took place in a nearby town, so before I had my driver’s license, my mom or dad would have to drive me to the meetings.)

And I was a loudmouth in college, of course, and noticed how left-wing men could be incredibly piggish around women. I wore my buttons and shouted my slogans and. . . not much more.

In grad school I studied contemporary political theory, but not feminist theory. There was a fair amount of essentialist crap floating around at the time (women are more maternal, more peaceful, more cooperative, better. . .), as well as the psychoanalytically-influenced theory from Europe. Psychoanalysis: bleh.

So I fell out of it. Yes, still a feminist, but, after awhile, I just stopped paying attention to feminist movements, to actual feminist activities. Distracted, for all kinds of reasons.

Well. The past year or so I’ve been teaching a basic politics course which my department prefers to center on women. I’ve kind of resisted this, wondering about the students in my courses, worried that the men in particular would think this isn’t ‘real’ or ‘serious’ politics.

Stupid, I know, but I did have to remind myself, repeatedly, that I wouldn’t make apologies for teaching a course which centered on race or class, and that, last time I checked, women were, oh, about half the world’s population. We matter! Yeah, we do!

Right?

This summer, however, I’m teaching a course explicitly about women and politics, so I don’t have to worry that the students are going to feel suckered into learning about girl stuff: they know straight up what they’re getting into. And, boy, nothing like reading how women are screwed at every level of politics to rekindle my energies.

One student had asked for some form of analytical framework for the course, and I responded that the main approach would be to consider 3 levels of analysis: at the institutional or official/governmental level; at the level of civil society, in which movements may be directed either toward affecting official policy or toward other institutions and attitudes within civil society; and at the marginal or underground level, which may encompass everything from (peaceful) separatist movements to illegal acts (such as social support networks for illegal abortion) to activities in repressive states. One of the texts I used tracks roughly along these lines, although their third level is that of revolutionary movements.

Regardless, women are screwed at every level. Sure, there are the good and noble exceptions (institutionally: Scandinavia, Rwanda, South Africa), but, far more often, women’s concerns are shunted aside, women’s movements marginalized, and, in repeat of what I saw in college, even in revolutionary situations, women’s liberation takes a back seat to ‘national’ a.k.a. men’s liberation.

Tough economic times? Cut social welfare provisions. Uncertain security situation? Women must fall back and support the men. Taking over the state? Oh, women will be free ‘after the revolution’.

I know, I know: This is nothing new. Still, I have forgotten so much, have resigned myself to so much, even as I kept stating my fealty to the feminist cause. I stopped paying attention.

I’m hardly ready to go jump over any barricades—I am old and lazy, after all. But it wouldn’t kill me to do more than just bitch about this stuff.

And even if I’ve fallen behind on my feminist analysis, I’ve kept up with my political analysis. Thus, my anarchic streak meets up with a refreshed feminism: DIY feminism and anti-patriarchy. No more compromises on women’s liberation, no more standing back or apologizing for daring to think that the emancipation of half of the fucking world might maybe sorta possibly matter.

Half of the world? Did I say that? How about the whole fucking world? Yep, I’m newly comfortable with discussions of patriarchy (a word that I used to sidle away from, embarrassed), and how it traps men as well as women. Yeah, it sucks that women have to prove their ‘toughness’ , but it also sucks that a man can’t be gentle without having his masculinity questioned. And while women have been able to move into so-called masculine fields—because, of course, women would want to move into something better—men have a far more difficult time lowering themselves to enter so-called feminine fields. Chick lawyer? Check. Guy kindergarten teacher? Um. . . .

Enough. I’m too much the post-structuralist/modernist to think that we can ever be completely free of the nest of power relations, but that’s hardly an excuse for not getting rid of the ones we find odious now.

And that ‘we’ includes me—because, as history clearly demonstrates, ain’t nobody else gonna liberate me. DIY, indeed.

(Image from Red Buddha Designs)





Don’t do that

2 06 2009

Or, When not argue.

Like: right now.

I read one more goddamned post about the horrors in which that ‘abortionist’ (Thanks for the neutral language, Saletan!) engaged or how evil he was or that he was a mass murderer or that really, there hasn’t been THAT much anti-abortion violence or that what can you do when a cabal of 7 men on the Supreme Court conspired to undermine the will of the people with the Roe v. Wade decision so, really, what can those poor pro-lifers do but engage in violence—

by the way, without even ONCE fucking MENTIONING the women who CHOOSE to have abortions—

I will, in the immortal words of Suzanne Sugarbaker, get up in a tower and start shooting people.

And no, I won’t link to the goddamned sites in which these goddamned arguments/comments are being made because then I’d have to go read these goddamned arguments/comments all over again, and, well, we’ve already figured out what kind of mood we’re in, haven’t we?

Grrrr.





Don’t do this

2 06 2009

Or: how not to argue.

I did a little bit of drinking in high school. I mean, I didn’t drink EVERY day, and I was sober during school hours. And it wasn’t like I was hitting the bars every night—not when I didn’t have a decent fake ID. No, until I turned 18 (when I was only at the bar TWThF and Sat nights), I was forced to drink in cars and on country roads and in barns and friends’ basements and at the beach.

It was all very trying.

Anyway, one night my friends and I were at G.’s sister’s house, drinking and. . . I don’t know, playing cards or drinking games or something, when J. and I got into it.

J. was pro-life. Vehemently so. As was/am I, on the other side.

Why we thought it was a good idea to engage in this particular discussion at this particular time is beyond me. (I think I recall something about alcohol and impaired judgement.)

Anyway, I don’t (surprise!) remember exactly what was said, but I believe it ended with me pounding my fist on the table and shouting and her screaming at me and crying.

Helluva party.

A day or so later, sober, J. and I had a little sit-down and decided that, henceforth, we would not discuss abortion. Ever.

And that held, including the time our senior year when the sociology or world politics class we were taking screened an abortion (I think it was prolife) film. Other students were all ‘Ooo, J. & [yours truly] are really gonna go at it.’ Another teacher left his post to witness the fireworks.

J. looked at me and I looked at her and we both shrugged. Nope, we said. We don’t talk about this anymore.

We were such disappointments.

And that was it. We remained friends and drinking buddies throughout the rest of high school, and while we have long since lost touch with one another, I still remember what a truly good and funny friend she was.

There is an important epilogue to this story: At one point after our blow-out/armistice, I asked her if I could ask her some questions about abortion for a paper I was preparing. I don’t want to debate you, I said, or get into an argument. I just want to know.

She was wary, but she agreed. And in the library, just the two of us, I was able to ask her why she was pro-life, what she thought about the women, and what exceptions, if any, she would allow.

Her views, at least back then, were extreme: No exceptions. But she was calm in explaining her reasons why, and I was calm in my questions of her. There was no argument, and I learned something I wouldn’t have, otherwise.

We had re-established a kind of trust. Each knew where the other stood, and that was it. We could talk about it, carefully, without screaming about it.

So, J., wherever you are, thanks.





Don’t get your back up over this

1 06 2009

I don’t lose arguments.

Arrogant? Maybe. But also true.

I have lost arguments, many, many, arguments. But not anymore.

Why not? I’m not a genius, and I don’t know everything, so it’s not as if I couldn’t lose an argument. And I still get pissed off and lose my mind—which is not so good from the never-lose-argument perspective.

And I still drink.

Nonetheless, there are a number of very good reasons why I no longer lose arguments:

One—and this is the most important reason—I don’t engage in arguments I know I’ll lose.

It is so, so easy to avoid losing arguments if you keep yer yap shut when you don’t know what the hell you’re talking about. I don’t argue about baseball statistics, the appropriate strike formation for an attack on North Korea, or the best way to skin a rabbit. I don’t argue about the advantages of a V- versus inline-cylinder engine, the success rates of arthroscopic surgery, or what makes a souffle rise or fall.

In other words, I don’t argue about most things, because I don’t know most things.

Two, I always admit when I don’t know something. This is not only the honorable thing to do, but it’s also useful: I don’t hang an entire argument on a questionable piece of information.

So, for example, I might suggest that the reasons that women get abortions early in their pregancies are distinct from the reasons of women who procure later-term abortions. I don’t know this for sure, i.e., I haven’t conducted a survey or read through all the data on abortions, but I’ve done enough reading to render this a plausible argument.

But that’s as far as I’ll go. I won’t say This is a fact or Everybody knows when I don’t know if it’s a fact and it’s not something that everybody would know.

(And I never say Everybody knows. Good lord, talk about an easy way to lose an argument: All one’s interlocutor has to say is I don’t know that and game over.)

Three, I’m ruthless. I’ll nail the other person for trying surreptitiously to change the terms of the argument, using a phrase carelessly, or trying to back away from a statement which has since become problematic.

Four, I don’t cheat. This is the flip side to number three: I don’t put myself in a position where the other person can call me out.

Five, I don’t argue when I’m drunk. Anymore.

Six, I don’t argue when I’m really angry. Anymore.

You’ll note, then, that my overall posture is defensive. I don’t overextend myself and always seek the firm ground, and a large part of my strategy is simply waiting for or baiting the other person (in)to making a mistake.

This strategy, of course, does not necessarilly lead to winning. I do sometimes win arguments, especially when I have a command of the facts that the other person does not or I simply frustrate the other person into a blunder, but more often I simply don’t lose. Draw.

I learned the beauty of the draw in grad school, after losing many many arguments to my friend D. D. was smarter than me, more worldly, already had a master’s upon entering the Ph.D. program, and one of the most competitive people I’d ever met. We’d start a conversation, which would turn into an argument, which would turn into a wipeout.

Then, at some point, I got smarter. I paid attention to how D. argued, how he’d slice away the portions of an argument which were inconvenient to his point of view, change the terms of the debate, or assert matters of fact which were, in fact, contestable.

I say this in admiration. He was smart and competitive and knew that the rules only mattered if you got caught. And I started to catch him, and once I did, I stopped losing to him. I don’t think I ever won an argument, but I could draw him out until we would admit to a mutual, exhausted, halt.

THAT was victory.

This history helps to explain why I love to argue with people who are smarter than me: It makes me sharper and forces me to call on every last scrap of knowledge in order to keep up.

Similarly, the desire to stay sharp goes a long way toward explaining why I keep up with the arguments of whatever ‘other’ side there is to an issue I care about. If they have a good argument I want to know it, so I can learn how to counter it.

(No, it’s not all tactical. I also keep up with ‘other’ sides because ‘my’ side has its own blind spots, and if I truly want to know something, I have to be able to see what I can’t see.)

To state that I don’t lose arguments isn’t to say that I’m never wrong. I’m often wrong—I don’t know most things, after all—and, given that I don’t know most things, am far too free with my words. But these are fragments, shootin’-the-shit briefs with coworkers or friends meant to be toss-offs. Assertions, after all, are not arguments.

Finally, I should reiterate that I don’t, in fact, engage in many arguments. I argue with Jtt. because she’s always ready for a throw-down, and always willing to put her authoritarian views on the line. (Also, every conversation with Jtt. can seem like an argument, even when it’s not. It’s how she is.)

But it’s rare that an opportunity for a truly interesting argument presents itself, one in which all present are sober (enough) and engaged (enough) and informed (enough) to really go tits-out  into battle.

And that’s cool. Once I no longer worried about losing arguments, it was no longer so important to turn every discussion into an argument. Now I can have good, heated, involved, conversations with friends, conversations in which our passions lead us to question and into uncertainty and, perhaps, into discovery.

I like to compete, and to know that I can compete. I also like that there’s more to conversation than competition.





Turnabout, fair play, etc.

31 05 2009

Amy Welborn asked those of us who are pro-choice why we bother worrying about reducing the numbers of abortion.

It was a fair question. (My reply, here.)

So now a question for those who think abortion is murder: If abortion is murder, and those who perform abortions murderers, why is the murder of a murderer abhorrent?

Rod Dreher and Robert George (who is quoted at Crunchy Con) each condemns the murder of Dr. Tiller, and George offers the most the conventional rejoinder to those who believe that this is a just killing: We do not teach the wrongness of taking human life by wrongfully taking a human life.

It is a reasonable response, and one which likely covers many who call themselves pro-life.

But it does not cover all. It does not cover those who, unshackled by any sort of seamless garment argument, seek justice by any means necessary.

I’m a leftist and not a pacifist, and think there are some necessities beyond morality; thus I, too, have to consider the ramifications of the ‘justice by any means necessary’ argument.

But not today. Today, a man was killed in the name of life. Today, it is the turn of those who proclaim their fealty to that cause to answer the question.

*Update: I’m not the only one asking this question.





Who’s the victim here? (pt I)

31 05 2009

George Tiller, who was one of the few doctors who performed third-trimester abortions, was shot to death today.

At least one anti-abortion activist worried about the backlash:

“I’d hope they wouldn’t try to broad-brush the entire pro-life movement as some sort of extremist movement because of what happened in Wichita,” [Rev. Patrick] Mahoney said. “That’s really important — don’t use this personal loss for a political gain.”

Uh huh. Because there’s nothing political about the assassination of an abortion provider.





(Almost) No comment

24 05 2009

Why Gay Marriage is BadBadBad, from one of the (multi-married) geniuses at The Weekly Standard:

Consider four of the most profound effects of marriage within the kinship system.

The first is the most important: It is that marriage is concerned above all with female sexuality. The very existence of kinship depends on the protection of females from rape, degradation, and concubinage. This is why marriage between men and women has been necessary in virtually every society ever known. Marriage, whatever its particular manifestation in a particular culture or epoch, is essentially about who may and who may not have sexual access to a woman when she becomes an adult, and is also about how her adulthood–and sexual accessibility–is defined. Again, until quite recently, the woman herself had little or nothing to say about this, while her parents and the community to which they answered had total control. The guardians of a female child or young woman had a duty to protect her virginity until the time came when marriage was permitted or, more frequently, insisted upon. This may seem a grim thing for the young woman–if you think of how the teenaged Natalie Wood was not permitted to go too far with Warren Beatty in Splendor in the Grass. But the duty of virginity can seem like a privilege, even a luxury, if you contrast it with the fate of child-prostitutes in brothels around the world. No wonder that weddings tend to be regarded as religious ceremonies in almost every culture: They celebrate the completion of a difficult task for the community as a whole.

This most profound aspect of marriage–protecting and controlling the sexuality of the child-bearing sex–is its only true reason for being, and it has no equivalent in same-sex marriage. Virginity until marriage, arranged marriages, the special status of the sexuality of one partner but not the other (and her protection from the other sex)–these motivating forces for marriage do not apply to same-sex lovers.

Uh huh.

Two (more) words: Fucked. Up.

(Tip to Chris Bodenner’s Sullivan Bait, sub-posting for Andrew Sullivan at The Daily Dish.)





For she loves you for all that you are not

23 05 2009

I love a good ruin. They rarely disappoint.

Buildings, I mean. Edifices. Material constructs: walls, gates, jetties, fences. Anything built to last, which crumbles.

I was perusing a book today on abandoned places—factories, mostly, but a few schools—and all I could think was slowly flipping through the pages was Oh, I want to go there.

Not that I have anything against visiting functional places. Or living in one: I like having heat and hot water and plaster which stays on ceiling and walls rather than spitting down on my head. And if you buy me a ticket to the Tate or the Louvre or the Prado I will very happily mose my way through them (tho’ a ticket to the Hermitage? I’d take that one first of all).

But after making my way through what I could of the Hermitage, I might ask if it’d be possible to check out Chernobyl. Suit me up and lead me through the plant itself, then mose with me through the near-empty streets and in and out of abandoned buildings. Let me see the overturned desks and pictures on the walls of the schools, the dust on the windowsills and the paint peeling up in waves.

Let me see all that is no longer there.

Do I find ruins romantic? Not exactly. Haunting, perhaps. Thrilling. A little spooky. It’s as if by everything being laid bare, something even more is hidden. There is the evidence of stories, with the stories themselves—gone. The silence whispers.

I remember as a kid going to Disney World and wanting more than anything to explore the castle at the center of the Magic Kingdom. A castle! What could be better!

Castle—pfft. It was a big damned hallway. I still remember walking into the joint and looking around and looking around and looking around and thinking. . . this is it? This isn’t a castle, this is just. . . a big building. A big damned disappointing building.

More disappointments followed. I’d see a building with a magnificent edifice and enter and then. . . nothing. Or, worst of all, suspended-tile ceilings, florescent-tube lighting, and gray carpeting. (Ever been though the buildings on the quad at Duke University? Gothic exteriors, seventies interiors.)

FelineCity had a good mix of old, still functional buildings and places going to seed (sometimes they were the same places).  They also had a series of ports, some of which didn’t do enough business to justify more than a chain strung between two rusted poles and a vague intimation that trespassing was not allowed, which I freely explored on my bike and on foot. There were floating rustbins and dilapidated offices and crumbling walkways and not really anyone around to shoo me away.

GradCity was also on a river, and the industries which had clustered along the waterway had largely taken leave of the city, their factories left behind for the homeless, the punks, and restless students like me. City officials have since refurbished these areas, inviting the regular folk to enjoy the scenery. I can’t really complain, not least because I no longer live there, but I do miss the kind of furtive exploration these abandoned spaces allowed.

There are seedy and abandoned spaces all over New York City, but I haven’t done much poking around them. Security is tighter here, of course, and it is more likely than not that these derelict places are nonetheless inhabited. But still, if I could get a guide. . . .

And oh! That place on Long Island, the old mental hospital? Totally off limits. I want to go.

This city is built on ruins. Yes, history is constantly erased in this Land of the Developer, but just as often it is merely hidden, built over or around, odd nooks or old mosaics or peculiar stonework all that’s left to signal that there was once something else, here.

Perhaps this is why ruins exhilarate in ways that Main Attractions! rarely do: The magic castles are so often filled with nothing but the lure of the Magic™, where the excitement is in the anticipation, not the exploration. All pitch, no promise.

But ruins pitch nothing, and that they promise nothing other than ruin is what allows one to consider not what is to come, but what has been. They are literally throw-backs to another reality, and they tempt precisely because they are present markers of the absence of another present, and presence.

Something else, something other, something more.

Gone, but not quite.