Published on 19 Mar 2015
Growing up as “a gender nonconforming entity” during Eisenhower’s America wasn’t easy for cultural critic and best-selling author Camille Paglia. Her adolescence in small-town, upstate New York was marked by rejection, rebellion, and cross-dressing—all in reaction to the stultifying social norms of the 1950s and early ’60s.
So what does Paglia think of contemporary culture, with its openness to a wide variety of ever-proliferating gender, racial, and sexual identities?
“I do not feel that gender is sufficient to explain all of human life,” Paglia tells Reason TV‘s Nick Gillespie. “This gender myopia, this gender monomania, has become a disease. It’s become a substitute for religion. It is impossible that the feminist agenda can ever be the total explanation of human life.”
Whether the subject is feminism or the fate of Western civilization, Paglia is no Pollyanna. In this wide-ranging discussion, she says higher education is going to hell, the Fourth Estate is an epic FAIL, millennials are myopic, contemporary criticism has croaked, and Hillary Clinton might singlehandedly destroy the universe. Even Madonna, once Paglia’s ideal of sex-positive feminism, seems to have lost her way.
Does the celebrated author of Sexual Personae and Break Blow Burn have any reason to get out of bed in the morning? Does she have any hope for the universe at all? Watch the video to find out.
March 24, 2015
March 21, 2015
In the New Yorker, Daniel Mendelsohn discusses our evolving views of the poet Sappho:
One day not long after New Year’s, 2012, an antiquities collector approached an eminent Oxford scholar for his opinion about some brownish, tattered scraps of writing. The collector’s identity has never been revealed, but the scholar was Dirk Obbink, a MacArthur-winning classicist whose specialty is the study of texts written on papyrus — the material, made of plant fibres, that was the paper of the ancient world. When pieced together, the scraps that the collector showed Obbink formed a fragment about seven inches long and four inches wide: a little larger than a woman’s hand. Densely covered with lines of black Greek characters, they had been extracted from a piece of desiccated cartonnage, a papier-mâché-like plaster that the Egyptians and Greeks used for everything from mummy cases to bookbindings. After acquiring the cartonnage at a Christie’s auction, the collector soaked it in a warm water solution to free up the precious bits of papyrus.
Judging from the style of the handwriting, Obbink estimated that it dated to around 200 A.D. But, as he looked at the curious pattern of the lines — repeated sequences of three long lines followed by a short fourth — he saw that the text, a poem whose beginning had disappeared but of which five stanzas were still intact, had to be older.
Much older: about a thousand years more ancient than the papyrus itself. The dialect, diction, and metre of these Greek verses were all typical of the work of Sappho, the seventh-century-B.C. lyric genius whose sometimes playful, sometimes anguished songs about her susceptibility to the graces of younger women bequeathed us the adjectives “sapphic” and “lesbian” (from the island of Lesbos, where she lived). The four-line stanzas were in fact part of a schema she is said to have invented, called the “sapphic stanza.” To clinch the identification, two names mentioned in the poem were ones that several ancient sources attribute to Sappho’s brothers. The text is now known as the “Brothers Poem.”
Remarkably enough, this was the second major Sappho find in a decade: another nearly complete poem, about the deprivations of old age, came to light in 2004. The new additions to the extant corpus of antiquity’s greatest female artist were reported in papers around the world, leaving scholars gratified and a bit dazzled. “Papyrological finds,” as one classicist put it, “ordinarily do not make international headlines.”
But then Sappho is no ordinary poet. For the better part of three millennia, she has been the subject of furious controversies — about her work, her family life, and, above all, her sexuality. In antiquity, literary critics praised her “sublime” style, even as comic playwrights ridiculed her allegedly loose morals. Legend has it that the early Church burned her works. (“A sex-crazed whore who sings of her own wantonness,” one theologian wrote, just as a scribe was meticulously copying out the lines that Obbink deciphered.) A millennium passed, and Byzantine grammarians were regretting that so little of her poetry had survived. Seven centuries later, Victorian scholars were doing their best to explain away her erotic predilections, while their literary contemporaries, the Decadents and the Aesthetes, seized on her verses for inspiration. Even today, experts can’t agree on whether the poems were performed in private or in public, by soloists or by choruses, or, indeed, whether they were meant to celebrate or to subvert the conventions of love and marriage. The last is a particularly loaded issue, given that, for many readers and scholars, Sappho has been a feminist heroine or a gay role model, or both. “As far as I knew, there was only me and a woman called Sappho,” the critic Judith Butler once remarked.
February 27, 2015
Charlotte Allen discusses how quickly the language has changed when talking about transsexuality over a very short time:
In 2012 the board of trustees of the American Psychiatric Association (APA) approved a set of proposed revisions to its Diagnostic and Statistical Manual of Mental Disorders (the new version is the DSM-5), designed to remove the stigma of mental illness from the transgender classification. Earlier versions of the DSM had defined transgenderism as “gender identity disorder,” which seemed to imply illness. The DSM-5 changed that term to “gender dysphoria.” The change paralleled the association’s removal of homosexuality as a mental disorder in 1973. It signaled that whatever problems transgenders might experience were not due to a pathological misconception that their bodies and gender identities were mismatched but to the fact that their bodies and gender identities were mismatched. Hormones, surgery, cosmetics, and different clothes might still be the “cure” (enabling transgenders to qualify for medical reimbursement for a variety of procedures), but the APA was making it clear, as far as it was concerned, that the problem was not inside the transgender’s head.
The medical evidence for a mismatch between brains and bodies is ambiguous. The two studies cited most frequently by transgender activists, published in 1995 and 2000, examined the brains of a total of seven male-to-female transgenders and found that a region of the hypothalamus, an almond-shaped area of the brain that controls the release of hormones by the pituitary gland, was female-typical in those brains. But those studies have been criticized for not controlling for the estrogen—which affects the size of the hypothalamus—that most male-to-female transgenders take daily in order to maintain their feminine appearance.
Accompanying the APA’s change of classification was a change of vocabulary. Ever since the days of Christine Jorgensen (1926-1989), the World War II serviceman whose surgery in Denmark during the early 1950s brought transgenderism under the media spotlight for the first time, the procedure was known in popular parlance as a “sex change operation.” Then in the 1990s, when the idea of one’s “gender” as something distinct from one’s biological sex began to take hold (thanks to the efforts of academic feminists and other postmodernists, who argued that gender is “socially constructed”), the preferred term became “gender reassignment surgery.” Now the preferred phrase seems to be “gender confirmation surgery.” The change in terminology renders more credible transpeople’s claims to have always belonged to the gender to which they have transitioned.
The once commonly used word “transsexual” has thus become passé — even verboten in the most sensitive circles — just during the past decade. For example, Washington Post reporter Abby Ohlheiser issued a severe scolding to news media for using the word “transsexual” in reference to a 27-year-old male-to-female victim of a grisly murder and dismemberment at the hands of her 28-year-old male lover (who subsequently committed suicide) in Brisbane, Australia, in October 2014. “Although some individuals do identify as ‘transsexual,’ the term is often viewed as old-fashioned and not an appropriate umbrella word,” Ohlheiser wrote in a column deriding the coverage of the crime as “transphobic.” Ohlheiser also objected to media describing the victim, Mayang Prasetyo, as a “prostitute” (Prasetyo had been working as an escort before her death) and reproducing photos of Prasetyo’s busty self clad in a tiny swimsuit that she had posted on the Internet. “Many of the articles covering the murder are laden with provocative photographs of the victim in a bikini, as if any story about a trans person is an excuse to view and scrutinize trans bodies,” Ohlheiser wrote.
February 7, 2015
February 3, 2015
There are two opposed beliefs about sexuality in the ancient world. Both are false, though not equally so. The first is that the ancient world fizzled out in an orgy of bum fun, and that we need to be careful not to let this happen to us. Where do you begin with a belief so completely unfounded on the evidence? I suppose you look to the evidence. Alexander the Great and Julius Caesar both had a taste for all-male sex. So did Mark Antony. So did Hadrian. So had most of the famous Athenians — Euripides being one of its most notable enthusiasts. No signs there of moral or any other weakness. If Mark Antony came to a bad end, it was because he married an ambitious foreign woman.
A growing prejudice against all-male sex becomes visible in the fourth century, when Constantine established Christianity as the official faith. He made the first laws against it. Within a century, the Goths were across the Rhine and had sacked Rome. Oh, and one of Constantine’s own sons had a taste for Gothic boys!
It’s absurd to try correlating national greatness or decline with sexual customs. Ancient civilisation didn’t collapse because its rulers were too worn out from buggering each other to take up swords. The ultimate cause may have been a mild global cooling, which lowered the Malthusian ceiling. There was an undoubted growth of rural impoverishment that left populations open to the pandemic diseases that swept through the Mediterranean world from late in the second century. Population decline was then worsened by various forms of misgovernment, and by the need to hold frontiers that had only made sense in an age of economic and demographic expansion. Rather than bursting through in unstoppable floods, the barbarians seem eventually to have wandered, in small bands, into a demographic vacuum.
The second false belief is that the ancient world was one big al fresco bath house. I once watched a television documentary in which it was seriously maintained that straight sex was out of fashion in Athens during the classical period. I thought of writing in to ask what books the researchers had been reading.
Because it lasted over a thousand years, and flourished on three continents, you should be careful with generalisations about ancient civilisation. But one good generalisation is that free men were expected to marry and beget children. These were societies with high death rates. They needed high birth rates not to die out. They particularly needed large numbers of young men to fight in their endemic wars of conquest or survival. Those men who wouldn’t breed were sometimes punished. Those who couldn’t were expected to adopt the surplus children of their poorer friends and relatives.
There were also strong prejudices against men who took the passive role in oral and anal sex. Take, for example, this epigram somewhere in Martial:
Secti podicis usque ad umbilicum
Nullas reliquias habet Charinus
Et prurit tamen usque ad umbilicum.
O quanta scabie miser laborat:
Culum non habet, est tamen cinaedus.
[Of his anus, split right up to the belly button,
Nothing remains to Charinus.
And still he longs for it right up to his belly button.
O behold the poor dear’s itching:
No arse left, yet still he longs to be fucked.]
On the other hand, the ancients didn’t have our concept of gay and straight. Latin has a large and precise sexual vocabulary — though you won’t find meanings in the standard dictionaries. See, for example: Irrumator, one who presents his penis for sucking; Fellator, one who sucks; Pathicus, the passive partner in anal sex, Exoletus, the active partner; Cinaedus, a male prostitute; Catamitus, a boy prostitute or lover; Glabrarius, lover of smooth-skinned boys; Tribas, a woman with a clitoris large enough to serve as a penis — and so it continues. The Greek vocabulary is larger still. There is no word in either language that means “homosexual.” Sodomitus is a late word, brought in by the Christians, and may not have had its present meaning until deep into the middle ages.
So long as legitimate children were somehow begotten, and so long as he didn’t disgrace himself by taking the passive role, what else a free man did was legally and morally indifferent. Elsewhere in his works, Martial boasts of sleeping with boys, and scolds his wife for thinking ill of him. In Athens and some other classical city states, it was a social duty for men in the higher classes to have sexual affairs with adolescent boys. We all know about the Spartans. In Thebes, an army was formed of adult sex partners. If anyone had said that all-male sex was in itself wrong, he’d have been laughed at. The Jews, who did say this, were despised. The Christian Emperors may have made laws against it. They were mostly enforced against political enemies when no other charges were credible or convenient.
Indeed, while there was a prejudice, and sometimes laws, against sexual passivity, it’s obvious that, once in private, men did as they pleased. One of the fundamental rules of the man-boy affairs in Athens was no anal penetration and no fellatio. Sex was supposed to involve mutual masturbation or intercrural friction. You can imagine how that rule was kept in private. There were problems only if the truth got out. Philip of Macedon, for example, kept a boy as his lover. One day, in public, he poked the boy in the stomach and asked why he wasn’t yet pregnant. The boy was so outraged that he murdered the King.
Then we have slavery, and the total power of an owner over his slaves. A slave-owner could demand whatever he liked, and expect the world not to be told about what he liked. So long as they weren’t physically injured, slaves were universally expected to do as they were told and not complain. As for prostitution, Rome and the larger cities were filled with brothels offering every sexual act imaginable. When Bible quotes failed, Christians were warned away from the brothels on the grounds that they might accidentally sleep with their own abandoned and enslaved children.
Richard Blake, “Interview with Richard Blake”, 2014-03-14.
January 6, 2015
A throw-away comment on the experiences of female-to-male transgender people by Scott Alexander:
… I could hunt down all of the stories of trans men who start taking testosterone, switch to a more male sex drive, and are suddenly like “OH MY GOD I SUDDENLY REALIZE WHAT MALE HORNINESS IS LIKE I THOUGHT I KNEW SEXUAL FRUSTRATION BEFORE BUT I REALLY REALLY DIDN’T HOW DO YOU PEOPLE LIVE WITH THIS?”
The author of the last link has this to say about the impact of testosterone on his life:
One of the most interesting things about the effects of testosterone and trans men is that we have something else to compare it to. Non-trans men do not. And non-trans women do not, which is why I wrote the post “It’s the Testosterone: What Straight Women Should Know.”
When I started testosterone a dozen years ago, I expected my sex drive to increase. The “horror” stories are a part of trans man lore, passed down from generation to generation as we all gear up for male adolescence, no matter how old we are, and take out a line of credit at the adult toy store.
And it did increase, within about four days of my first shot, and I basically squirmed a lot for two years before I got used to it. But I was planning for that. Here are the things that took me by surprise:
> It became very focused on one thing – the goal, the prize, the end. That doesn’t mean that I was not able to “make love.” What it does mean is that there was a madness to my method, because it was goal-oriented. There was a light at the end of the tunnel. There was a pot of gold at the end of the rainbow. There was an unguarded hoop just waiting for a slam dunk – score!
> It became very visual. I saw it, I wanted it – whatever it was. This was a new experience for me, because, in the past, I had not been aroused so much by pictures and body parts (or pictures of body parts) as I had been by words – erotic descriptions, stories, and things said to me.
> It became very visceral – instinctual – with a need to take care of it. It had very little to do with romance or even an attraction that made sense intellectually. You’re hungry, you eat. There was a matter-of-factness about it, especially when I was by myself. Hmm … peanut butter sandwich sounds good. Okay, done. Let’s move on.
And from the linked post:
Whenever I speak at a college class (which I did this week), I inevitably get the question about testosterone and sex drive (because college kids are still young enough to be thinking about sex most of the time).
And I tell them the truth, which is that, at least for me and most guys I know, testosterone sends your sex drive straight through the roof and beyond the stratosphere. NASA should honestly use it for fuel to get those rockets (which are really just larger-than-life phallic symbols) to the moon. It is a very powerful aphrodisiac, and way better than oysters, which tend to be slimy.
Testosterone not only increased my sex drive ten-fold, but changed the nature of it as well. It became less diffuse and more goal-oriented, which is probably how the word “score” entered the sexual lexicon. It also, in certain situations, became less about any other person and more about me.
October 23, 2014
Warren Meyer explains why Republicans are still seen as the Evil Party by younger Americans:
Good: A judge has ruled that Arizona’s same-sex marriage ban is unconstitutional. I suppose I am a little torn over judicial overreach here, but enough freedom-robbing stuff happens through judicial overreach that I will accept it here in my favor.
Republicans should rejoice this, at least in private. From my interactions with young people, there is nothing killing the R’s more than the gay marriage issue. Young people don’t understand squat about economics, but they are pretty sure that people fighting gay marriage are misguided (they would probably use harsher language). Given that R’s hold a position they are sure is evil (anti-gay-marriage) they assume that Progressive attacks that R’s are evil on economics must be right too, without actually understanding the issue. In short, young people reject the free market because its proponents hold what they believe to be demonstratively bad opinions on social issues.
October 11, 2014
The Guardian‘s Catherine Shoard on the reception Gérard Depardieu received from a “conservative” Russian politician:
Gérard Depardieu’s move to Russia had the effect of making the actor repent sexual activities conducted in Europe, a conservative Kremlin politician has said.
Reacting to the publication of Ça s’est fait comme ça, Depardieu’s memoir in which he discusses stints of employment as a grave robber and a male prostitute, Vitaly Milonov expressed sympathy for the actor.
“It wasn’t easy for him in France,” he told Russian newspaper MK. “There, society is corrupted and doesn’t have any moral principles.”
“I view Gérard’s book as sort of repentance, confession of old sins. Now that he breathed in the purifying air of Mordovia, all that filth left him. He sincerely repents what he was forced to do in his youth in France. He wants to live in a new way, without all that filth.”
October 6, 2014
Kathy Shaidle on the decline of Toronto’s “Village”, once the second largest gay neighbourhood in North America:
I wasn’t exactly “the only straight in the Village” but sometimes it felt that way. Back then, the stretch of Church Street from Bloor as far as Gerrard was replete with rainbow flags, gay-owned/friendly establishments, and their sometimes disturbingly clone-y patrons. Alongside bars like Sailor and the Barn Stables, gift shops dealt in pink triangle lapel pins and Joan Crawford-themed birthday cards. Zelda’s, with its drag-queen-trailer-park-themed décor, was a beloved brunch destination.
On residential offshoots like Charles and Maitland, homes and gardens were lovingly, even competitively, tended. For Pride (which grew in length from a single summer day to a whole month during my tenancy) and “gay Christmas” (Halloween), festive decorations were hung early and often. “Any excuse for a party” was a phrase you heard almost as frequently as “It’s five o’clock somewhere.” Even the rare misanthropic gesture screamed “gay,” like the fellow who strung colored lights on his balcony to spell out “FUCK XMAS.”
Then, slowly, over the course of a decade, “pop and pop” neighborhood anchors like the Priape sex shop gave way to tacky “breeder” franchises, like fake British pubs and pizza joints. Perversely, the Second Cup demolished its famous “steps,” which had long served as the Ghetto’s 24/7 public square.
The Village took on the grim, grimy atmosphere of an off-season amusement park.
If you’re thinking “AIDS,” think again. I would have predicted the same cause once upon a time, as the 1990s saw more and more skeletal figures shuffling along the sidewalks, until they became names inscribed on the memorial in the same notorious park where the living still stubbornly cruised for sex and drugs.
But gay and straight observers alike agree: it wasn’t low T-cells but low interest rates that emptied out the Ghetto. Lifelong renters — like me — could suddenly afford homes of their own, but not in Boystown, where even a dilapidated house listed in the high six figures. Gays started colonizing (and, predictably, beautifying) new neighborhoods where buyers could get more house for their money: Cabbagetown, Leslieville, and even the once unthinkable Parkdale (now nicknamed Queer Street West).
July 29, 2014
In The Atlantic, Michelle Goldberg outlines the long-running dispute between Radical Feminists and the trans* community:
The dispute began more than forty years ago, at the height of the second-wave feminist movement. In one early skirmish, in 1973, the West Coast Lesbian Conference, in Los Angeles, furiously split over a scheduled performance by the folksinger Beth Elliott, who is what was then called a transsexual. Robin Morgan, the keynote speaker, said:
I will not call a male “she”; thirty-two years of suffering in this androcentric society, and of surviving, have earned me the title “woman”; one walk down the street by a male transvestite, five minutes of his being hassled (which he may enjoy), and then he dares, he dares to think he understands our pain? No, in our mothers’ names and in our own, we must not call him sister.
Such views are shared by few feminists now, but they still have a foothold among some self-described radical feminists, who have found themselves in an acrimonious battle with trans people and their allies. Trans women say that they are women because they feel female—that, as some put it, they have women’s brains in men’s bodies. Radical feminists reject the notion of a “female brain.” They believe that if women think and act differently from men it’s because society forces them to, requiring them to be sexually attractive, nurturing, and deferential. In the words of Lierre Keith, a speaker at Radfems Respond, femininity is “ritualized submission.”
In this view, gender is less an identity than a caste position. Anyone born a man retains male privilege in society; even if he chooses to live as a woman — and accept a correspondingly subordinate social position — the fact that he has a choice means that he can never understand what being a woman is really like. By extension, when trans women demand to be accepted as women they are simply exercising another form of male entitlement. All this enrages trans women and their allies, who point to the discrimination that trans people endure; although radical feminism is far from achieving all its goals, women have won far more formal equality than trans people have. In most states, it’s legal to fire someone for being transgender, and transgender people can’t serve in the military. A recent survey by the National Center for Transgender Equality and the National Gay and Lesbian Task Force found overwhelming levels of anti-trans violence and persecution. Forty-one per cent of respondents said that they had attempted suicide.
Yet, at the same time, the trans-rights movement is growing in power and cachet: a recent Time cover featuring the actress Laverne Cox was headlined “THE TRANSGENDER TIPPING POINT.” The very word “transgender,” which first came into wide use in the nineteen-nineties, encompasses far more people than the term “transsexual” did. It includes not just the small number of people who seek gender-reassignment surgery—according to frequently cited estimates, about one in thirty thousand men and one in a hundred thousand women—but also those who take hormones, or who simply identify with the opposite gender, or, in some cases, with both or with neither. (According to the National Center survey, most trans women have taken female hormones, but only about a quarter of them have had genital surgery.) The elasticity of the term “transgender” has forced a rethinking of what sex and gender mean; at least in progressive circles, what’s determinative isn’t people’s chromosomes or their genitals or the way that they were brought up but how they see themselves.
Having rejected this supposition, radical feminists now find themselves in a position that few would have imagined when the conflict began: shunned as reactionaries on the wrong side of a sexual-rights issue. It is, to them, a baffling political inversion.
July 23, 2014
Anyway, I should be delighted by the news that the comic’s titular “Archie” is, at last, deceased. Shot to death, even.
But while I hasten to add that I was nowhere near Riverdale when that happened, my relief is tempered.
You see, in last Wednesday’s number of the Life with Archie series, the redheaded, eternally youthful hero took a bullet for a gay politician.
Of course he did.
This scenario represents progress of a sort, in that the homosexual character isn’t the one who dies this time. The gay counterpoint to the “magical negro” is what you might call the “tragical homo,” a pop culture trope exhaustively catalogued in Vito Russo’s 1981 classic The Celluloid Closet. But we’re well into a new century, and gays have milked that Harvey dry, I guess. Time to switch it up, and make the straight guy the “lovable but doomed best friend” instead.
“The way in which Archie dies is everything that you would expect of Archie,” beams Archie’s head honcho, Jon Goldwater. “He dies heroically. He dies selflessly. He dies in the manner that epitomizes not only the best of Riverdale but the best of all of us. It’s what Archie has come to represent over the past almost 75 years.”
Which is … what, exactly? Butt sex? Political assassination? Naked, shameless pandering?
Oh, wait, I know: “Eat your spinach or else” liberal propaganda! Dummy me.
Maybe there’s a comic book industry bar bet the rest of us aren’t in on. This week alone, Captain America became a black guy and Thor got a sex change.
Kathy Shaidle, “Comic Con Job”, Taki’s Magazine, 2014-07-22.
July 20, 2014
This week’s Goldberg File email newsletter included an interesting discussion of the power of political correctness and how society continues to change:
What is commonly called “political correctness” doesn’t get the respect it deserves on the right. Sure, in the herstory of political correctness there have been womyn and cis-men who have taken their
seminalovulal ideas too far, but we should not render ourselves visually challenged to the fact that something more fundawomyntal is at work here.
Political correctness can actually be seen as an example of Hayekian spontaneous order. Society has changed, because society always changes. But modern American society has changed a lot. In a relatively short period of time, legal and cultural equality has expanded — albeit not uniformly or perfectly — to blacks, women, and gays. We are a more heterodox society in almost every way. As a result, many of our customs, norms, and terms no longer line up neatly with lived-reality. Remember customs emerge as intangible tools to solve real needs. When the real needs change, the customs must either adapt or die.
Many conservatives think political correctness forced Christianity and traditional morality to recede from public life. That is surely part of the story. But another part of the story is that political correctness emerged because Christianity and traditional morality receded. Something had to fill the void.
I wish more conservatives recognized that at least some of what passes for political correctness is an attempt to create new manners and mores for the places in life where the old ones no longer work too well. You can call it “political correctness” that Americans stopped calling black people “negroes.” But that wouldn’t make the change wrong or even objectionable. You might think it’s regrettable that homosexuality has become mainstreamed and largely de-stigmatized. But your regret doesn’t change the fact that it has happened. And well-mannered people still need to know how to show respect to people.
Now, I don’t actually think Christianity is necessarily inadequate to the task of keeping up with the changes of contemporary society. (The pagan Roman civilization Christianity emerged from was certainly less hospitable to Christianity than America today is. You could look it up.) But Christianity, like other religions, still needs to adapt to changing times and the evolving expectations of the people. I’m nothing like an expert on such things, but it seems to me that most churches and denominations understand this. Some respond more successfully than others. But it’s hardly as if they are oblivious to the challenge of “relevance.”
My concern here is more about mainstream conservatism. I think much of what the Left offers in terms of culture creation is utter crap. But they are at least in the business of culture creation.
July 19, 2014
For the few of you who care, the Minnesota Vikings released a summary of the full report on Mike Priefer’s homophobic comments yesterday (you can read the PDF here). The conclusion is pretty anodyne:
In sum, our review of RKMC’s investigative materials you provided fails to establish that Kluwe’s activism in support of marriage equality and other equal rights motivated his release from the team in May of 2013. We also did not find sufficient evidence to establish that members of the Vikings organization attempted to discourage Kluwe from engaging in marriage equality or equal rights activism or that the Vikings harbored a homophobic hostile work environment. The record does, however, support the conclusion that the distractions caused by the level, but not the nature, of Kluwe’s activism did create some discomfort in the organization during the 2012 season in which Kluwe’s punting performance was unsatisfactory to the team. The investigation materials support that the Vikings released Kluwe for football performance reasons and not his views on marriage equality.
The report includes comments that are not complimentary to Kluwe himself:
The record does not support the claim that the Vikings released Kluwe because of his activism on behalf of marriage equality, but instead because of his declining punting performance in 2012 and potentially because of the distraction caused by Kluwe’s activism, as opposed to the substance of such.
Throughout the independent investigation, interviewees characterized Kluwe in similar ways: someone who is highly intelligent, reads a lot, a prankster or jokester, comfortable with the media and seems to enjoy attention. Walsh stated that Kluwe spent much of his free time in the locker room doing interviews. Walsh also said that Kluwe “loves the attention,” “was focused on everything but football,” and wanted to be in the spotlight.
Kluwe’s locker room behavior stood out to some interviewees and included stories about Kluwe dropping his pants in front of 20-25 business people as they were being escorted through the locker room on a tour. Interviewees also recalled Kluwe making fun of the coaches’ speeches on the white board in the locker room and leaving it there even when the press came in. Kluwe also made fun of the Vikings’ then Head Strength and Conditioning Coach Tom Kanavy, an alumnus of ‒ and former coach at ‒ Penn State University, concerning the Jerry Sandusky/Penn State situation. In his interview, Kanavy explained that Kluwe cut the seat out of his pants and then put them on to imitate a victim of the Penn State child-abuse scandal. According to Kanavy, Kluwe said that he was a “Penn State victim” and to “stay away” from him while his buttocks were exposed.
There is consistent and weighty evidence from the record, mostly from Kluwe himself, that he viewed his performance as a member of the Vikings in an inflated manner. For instance, Kluwe, in at least one article, described himself as a very good punter. In another he stated that his performance in 2012 was consistent with his previous years’ performance with the Vikings. He also stated that he believed he had a good year in 2012.
It should be no surprise to anyone that Kluwe was not satisfied with the results, and set off to rally the troops on Twitter:
Never let it be said that I didn't try. Apparently the Vikings want to do this the hard way.
— Chris Kluwe (@ChrisWarcraft) July 18, 2014
And yes, shit is about to get real. Unfortunate that it has to come to this.
— Chris Kluwe (@ChrisWarcraft) July 18, 2014
And yeah, if the Vikings want to play dirty, we can talk about ALL sorts of stuff.
— Chris Kluwe (@ChrisWarcraft) July 19, 2014
Sure I gave my strength coach a hard time. Once. I made a joke about the Sandusky case, because he was a big Penn State guy.
— Chris Kluwe (@ChrisWarcraft) July 19, 2014
Over half the team did it for over a month, including asking him if he "raped any little boys lately," repeatedly, in front of coaches.
— Chris Kluwe (@ChrisWarcraft) July 19, 2014
That's in the report, by the way, but you wouldn't know it from the Vikings' version. Wonder what else they might be covering?
— Chris Kluwe (@ChrisWarcraft) July 19, 2014
Oooh, shall we talk about the time two very well known Vikings players were caught in a compromising situation with an underage girl?
— Chris Kluwe (@ChrisWarcraft) July 19, 2014
And that’s the point where I stopped thinking Chris Kluwe was just trying to ensure that justice was done. If he himself knew of a sex crime and didn’t report it, it rather pales in importance to the situation he found himself in, yet he doesn’t seem to recognize it. Perhaps it really all is about him after all.
The team has suspended special teams coach Mike Priefer for three games and is requiring that he take additional sensitivity training. Priefer has apologized for his remarks, while Kluwe said he will be filing his suit as soon as possible. Priefer’s statement:
“I owe an apology to many people — the Wilf family, the Minnesota Vikings organization and fans, my family, the LGBT community, Chris Kluwe and anyone else that I offended with my insensitive remark,” he said. “I regret what has occurred and what I said. I am extremely sorry but I will learn from this situation and will work on educating others to create more tolerance and respect.”
July 15, 2014
The long-running investigation into whether Vikings special teams coach Mike Priefer made homophobic comments to former punter Chris Kluwe may come to some form of resolution today (but that’s not likely), as the Minnesota Vikings have received the report from the investigators. What’s not clear is the next step, as Chris Kluwe and his attorney are holding a press conference a bit later this morning to complain that the Vikings are not releasing the report as they had agreed (or, at least, have not shared the report with Kluwe). Until the team makes some sort of official announcement, we’re watching Chris Kluwe drive the media agenda. Eric Thompson has thoughtfully prepared a handy-dandy little bingo card we can all use when the press conference gets underway:
I’ll update this post after Chris Kluwe’s press conference and the expected official team announcement/response.
July 10, 2014
Lindsay Leigh Bentley contrasts her own “tomboy” childhood with that of Ryland, who was born female but whose parents have transitioned her (at age 5):
I have no degree in early childhood development, nor have I studied psychology. I didn’t even graduate from College.
I am also not here to pass judgement on Ryland’s parents. I believe that they are doing what they believe to be the most loving thing for their child. I’m simply sharing my story because I see so much of my 5-year-old self in this child.
I was born the second daughter to two loving, amazing, supportive parents. They would go on to have 2 more daughters. The four of us couldn’t be more different, even down to our hair and eye color. Our parents embraced our differences and allowed us to grow as individuals, not concerned with the social “norms” for girls. I often joke that I was the boy my dad never had. My dad is a free spirit, 100% unconcerned with what people think of him, and he thought nothing of “out of the box” behavior. I function more as a firstborn than a second born (however, this does not make me the firstborn, amiright?)
I wanted to be a boy. Desperately wanted to be a boy. I thought boys had more fun. I felt like a boy in the way that our society views genders. I liked blue and green more than pink and purple. I remember sitting up as high as I could climb in our huge mulberry tree, bow & arrow in hand, trying to kiss my elbow (a neighbor lady had told me that if I could accomplish this, that I would turn into a boy, which was what I wanted in that moment, as a child, more than anything.)
Thankfully, my parents didn’t adhere to the archaic stereotypes that “boys like blue” and “girls like pink;” that “boys play with dinosaurs, and girls play with dolls.” Had they told me that liking these things made me a boy, I would have concluded that I was a boy.
They just let me be me. They let me be a girl who wore jeans more often than skirts. They let me play with slingshots rather than princess wands. They didn’t conclude that I was gay, or transgender. They didn’t put me in a box that would shape my future, at the expense of my own free will.