Mostrando entradas con la etiqueta lgbt. Mostrar todas las entradas
Mostrando entradas con la etiqueta lgbt. Mostrar todas las entradas

martes, 21 de marzo de 2023

Gender Transformation and Ontology in the Salmacis Legend

 Episodes of gender transformation in Ovid’s Metamorphoses primarily reflect and reinforce traditional binary gender roles, misogyny, and normative sexuality. These hegemonic ideologies are visible in the motivations for each metamorphosis, wherein masculinization is framed as a miracle performed on a willing subject and feminization as a horrific and unnatural curse born from the perverted desires of an assailant. Yet a close analysis of these narratives reveals a crucial point of difference between Ovid’s assumptions about gender and that of most modern Westerners: for Ovid, gender is at least hypothetically mutable. It is generally synonymous with sex, but once a person’s sex has been physically changed, they can and should take up their new social role and be accepted as a member of their new gender. In this essay, I (Stickley) will examine the story of Hermaphroditus and Salmacis – from a queer and specifically transgender perspective which seeks to reveal the underlying ontology of Ovid’s conception of gender. I argue that although these stories reflect the hegemonic gender ideologies of the period, they still illustrate conceptions of gender that differ radically from the biologically determinist and immutable one that is hegemonic in modern Western culture, making the Metamorphoses a highly significant text for queer scholarship.

The story of Hermaphroditus and Salmacis (Met. 4.285- 415) contrasts with that of Caenis because the focus is on an act of feminization rather than masculinization. Both metamorphoses occur during an act of sexual violence, but Caenis’ transformation into Caeneus is a blessing to them and a marvel to other humans, while Hermaphroditus’ is a curse and a horror. The already androgynous youth Hermaphroditus, son of the two gods whose names he bears, chances upon a spring occupied by the nymph Salmacis, who falls madly in lust with him and rapes him after he rejects her proposition. She prays to the gods “that no day comes to part me from him, or him from me,” and “the entwined bodies of the two were joined together, and one form covered both … they were not two, but a two-fold form, so that they could not be called male or female, and seemed neither or either.” So transformed, Hermaphroditus (and it is he and not Salmacis who seems to dominate their shared form) prays to his parents that “whoever comes to these fountains as a man, let him leave them half a man, and weaken suddenly at the touch of these waters.” This story seeks to provide an etiology for the emasculating powers the spring was already rumored to have, and differs markedly from earlier versions of the tale in which Hermaphroditus is intersex since birth and/or Salmacis does not rape him but rather raises him as a mother figure. In Ovid’s version of the story, being overpowered sexually by a woman emasculates a man, resulting in his transformation into an androgynous being who is not fully male or female. There is a suggestion here of gender as an expression of power, defined by one’s relationship to others and echoed by the centaurs’ concern that Caeneus has made them “what he once was.”

Ovid’s account of Hermaphroditus’ transformation is anomalous not because it describes a man as a victim of rape – young men and boys especially were seen as targets for sexual desire and therefore as vulnerable to rape – but because it portrays a woman (nymph) as a rapist. Female desire and aggression are the driving monstrosities in this story, which “reinstates sexual difference by a nightmarish enactment of what happens when the familiar gender roles are reversed.” Ovid uses the expectations set by the poem thus far to misdirect the reader. Salmacis is a nymph, like many others in the Metamorphoses who are all subjected to attempted sexual violence by various gods. Hermaphroditus is commonly read by other characters as a woman in other stories, usually to humorous effect, and indeed “his features were such that, in them, both mother and father could be seen”; so the reader might expect that “perhaps [Salmacis] will mistake Hermaphroditus for a woman, and be lulled into a false sense of security.” But Salmacis is unlike all of the other nymphs in the Metamorphoses: “she is not skilled for the chase, or used to flexing the bow, or the effort of running, the only Naiad not known by swift-footed Diana (Artemis)… She only bathes her shapely limbs in the pool [and] combs out her hair.” She concerns herself primarily with her appearance and seems to have as little regard for the virginity prized by her fellow nymphs as she does for hunting. It is Hermaphroditus who plays the part of the chaste victim here and Salmacis the predatory divinity whose eyes “[blaze] with passion, as when Phoebus’ likeness (the Sun) is reflected from a mirror.”

After the gods grant Salmacis' wish, the narration seems to leave her aside and focus only on Hermaphroditus' feelings, even though they are now one being. His personality is the one that persists, and he is able to voice his umbrage in the form of his prayer to his parents. The transformation is described in the sense of weakening or diluting rather than gaining something: Hermaphroditus’ “limbs had been softened there,” leaving him “half male.” While we might argue that by this logic, Salmacis has also been strengthened. But, Ovid spares no mention of her, focusing entirely on the injury done to Hermaphroditus. In addition to reifying the traditional belief that men should be sexually aggressive and that women should be passive by mythologizing the shift in gender identity that occurs when a man is sexually overpowered, the story of Salmacis and Hermaphroditus reflects ideas of male superiority, and it is this misogyny which accounts for the drastic difference in tone between this episode and the others examined here.

This story reflects hegemonic ideals about gender roles, including a deep misogyny. It is notable that both instances of masculinization are framed as positive and miraculous events, while the one tale of feminization has a considerably darker tone. Hermaphroditus’ transformation is framed as horrific if somewhat farcical, representing a reversal of the perceived natural order wherein a sexually aggressive woman rapes a man and, in doing so, permanently feminizes him; yet despite this role reversal, the masculine half is still ultimately dominant in a dual-sexed body, as it is the persona of Hermaphroditus and not of Salmacis that seems to survive the encounter. 

Despite the pervasive misogyny of the Metamorphoses, the poem seems to lack the understanding of gender as an immutable fact set at birth which we might expect to see based on our understanding of modern gender politics. For Ovid, once someone’s body has been transformed, they are for all intents and purposes a member of that sex and should be accepted as such. Modern Western transphobia does not accept transgender people as their gender, even if they medically transition to the point that they would be visually indistinguishable from a cisgender person of the same gender, because of a belief in the primacy of the “original” gender assigned at birth, which Ovid does not appear to share. 

The Metamorphoses, then, has an underlying ontology of gender which differs markedly from the hegemonic modern Western one in its belief that gender is ultimately mutable, and may even represent some rudimentary questioning of the classical belief that gender is defined by sex.

lunes, 6 de junio de 2022

ZEUS & GANYMEDE, GIAN BATTISTA MARINO

 Non gli reca il Garzon giá mai da bere

che pria noi baci il Re che ’n Ciel comanda,
e trae da quel baciar maggior piacere
che da la sua dolcissima bevanda.
Talvolta a studio, e senza sete avere,
per ribaciarlo sol, da ber dimanda.
Poi gli urta il braccio, o in qualche cosa intoppa,
spande il licore o fa cader la coppa.

44.Quando torna a portar l’amato paggio
il calice d’umor stillante e greve,
rivolti in prima i cupid’occhi al raggio
de’ bei lumi ridenti, egli il riceve,
e col gusto leggier fattone un saggio,
il porge a lui, ma mentr’ei poscia il beve,
di man gliel toglie, e le reliquie estreme
cerca nel vaso, e beve, e bacia insieme.


ZEUS & GANYMEDE, GIAN BATTISTA MARINO (17TH CENTURY)

No sooner has the lad poured him a drink

than the Olympian king asks for a kiss,

and he relishes more those kisses than

the sweetest nectar on his lips and throat.

Sometimes just for a lark, not feeling dry,

just for a kiss, he calls the lad to pour,

snatches his arm, or trips with something up,

pours liquor on his garments, drops the cup...


When the beloved cupbearer returns

with the chalice whose liquid glitters bright,

his liege turns eager eyes first to the ray

of those laughing twin luminaries; then

the lad sips slightly, then his liege and king

takes the cup from his hands, and seeks love's blisses

extreme therein, as he both drinks and kisses.

SANDRA DERMARK, 6TH OF JUNE 2022 (NATIONAL DAY OF SWEDEN)





jueves, 25 de marzo de 2021

GENDER IS NO OBJECT - AN ANALYSIS OF THE TROPE

 I immediately fell for Dorne. And Altavia. And for at least the council of Aritsar... for all of those cultures due to what TV Tropes calls "Gender Is No Object;" in these country-esque, hinterlandish, quaint fantasy lands there are -paradoxally-  completely equal opportunities regardless of gender or sexual orientation.

This can be a Justified Trope, especially in futuristic settings where advances in technology have made physical differences like gender more or less irrelevant for soldiers. In medieval or early modern or gaslamp fantasy settings, authors may introduce some form of safe, reliable Fantasy Contraception, or the existence of inborn magic powers can be portrayed as making differences in size and strength less relevant, or there may be other social pressures encouraging gender equality (although all of these may or may not be convincing, depending on how well they're handled). Perhaps an abundant lifestyle permits more egalitarian views, if a territorial state has enough resources and is at peace. If the setting is not Earth and/or the characters are not normal humans, they may just have less sexual dimorphism. On the other hand, there are also plenty of cases of lazy or thoughtless worldbuilding, as well as cases where the author simply felt they needed no justification beyond Rule of Cool.

There are a wide variety of possible reasons for this. Sometimes it's pure Author Appeal: the author thinks thinks this setting is simply more awesomeSometimes it's an Author Tract (or, in the best case scenario, a case of Some Anvils Need to Be Dropped), with the author trying to make a point about how gender restrictions are bad.

viernes, 31 de enero de 2020

ALISON LURIE ON THE MOOMINS

MOOMINTROLL AND FRIENDS



To many foreigners, Finland seems a strange and remote country. When they think of it, they imagine a largely empty landscape: snow-covered forests, gray rocky shores, icy lakes, and freezing rivers pass before their inner eyes to the accompaniment of the melancholy tone poems of Sibelius. Some, though, have another, more friendly and intimate vision of Finland. Because they know the stories of Tove Jansson, they imagine the country as bright with songbirds and flowers, and inhabited by fantastic and delightful creatures: the Moomintroll family and their sometimes charming, sometimes eccentric and difficult neighbours, so different from us in appearance yet so much like people we already know.
Today, Moomins are famous almost all over the world; those adventures have been translated into thirty-three languages. In Finland there is now a Moomin World theme park, and in England the troll family are the stars of a comic strip and a television series. There is even more than
Tove Jansson, the creator of Moomins, who died in July 2001, was probably the best-known writer in Finland—not only for her children’s books, but for her stories and novels for adults, one of which is set in an upmarket retirement home in Florida. She was also a successful artist who illustrated her own work with deceptively simple line drawings. Because of this we know exactly how her characters looked to their creator, something that is rare in stories for children past kindergarten age.
Jansson was born in 1914 of Swedish-speaking parents who had settled in Helsinki. Both were artists; her father, Viktor, was a well-known sculptor. Her mother, Signe, was a gifted illustrator who also designed two hundred Finnish stamps, and a famous storyteller. Tove Jansson inherited their talents. At fifteen she entered art school; later she studied in Germany, Italy, France, and London. Her first, brief Moomintroll story appeared in 1945. It was followed the next year by Kometen kommer (The Comet Is Coming), the first of nine full-length Moomin books. Jansson, who never married, spent part of each year in Helsinki and the rest on a remote and beautiful island in the Gulf of Finland, where her family had gone in the summers since she was a small child. The summer island appears both in her adult stories and in Pappan och havet (Papa and the Sea) (1954).
The author of the only book about Tove Jansson in English has compared the world of Moomintrolls to the Hundred-Acre Woods of A. A. Milne’s Winnie-the-Pooh . There is something to be said for this connection, though Jansson, by her own account, did not read the Pooh books until long after she had created Moomintrolls. Perhaps the resemblances between the two series are the result of what a folklorist would call polygenesis: similar human situations tend to produce similar stories.
Tove Jansson’s characters, like Milne’s, are highly individual creatures, part humanoid and part animal and part pure invention, living in a remote and peaceful rural world. Jansson’s simple language, comic gift, and down-to-earth relation of odd events all recall Milne; and so does her love of the countryside and the high value she places on affection and good manners. Like Milne, she is a humanist; and also like him, though she writes for children, she deals with universal issues.
Some of Jansson’s characters also recall Milne’s. Her hero, Moomin, shares with Winnie the Pooh his good nature, love of adventure, and innocent trustfulness. Though on first glance Moomin suggests a toy hippopotamus, his plump, pear-shaped torso, short legs and arms, stand-up ears, and quizzical expression also make him look rather like E. H. Shepard’s drawings of Winnie the Pooh. Perhaps, though, it is not so much that they resemble each other as that both of them look like small children.
In Tove Jansson’s earliest books Moomin, like Winnie the Pooh, has a small and timid companion. Moomin’s friend is called Sniff, and somewhat resembles a kangaroo or bandicoot. Sniff, however, is a less attractive character than Piglet. He is self-centered and dazzled by wealth, and in later books he becomes less prominent and finally disappears.
Misabel, who appears in Farlig Midsommar (Midsummer Night's Peril)  (1954), initially seems like a female version of Eeyore/Igor. (“Everything’s gone wrong for me, simply everything,” she declares on her first appearance.) But whereas Eeyore/Igor remains perpetually gloomy, Misabel’s self-dramatization of her own unhappiness is eventually transformed into theatrical talent, and she becomes the leading lady of a floating theater. In Tove Jansson’s books, unlike Milne’s, it is possible for characters to change.
There are also important differences between the Moomintroll world and that of Pooh. The setting of Milne’s books is limited: a few acres of Sussex downs and woods (the Hundred-Acre Woods). The Moomintroll landscape, on the other hand, stretches from the Lonely Mountains in the north and east to the villages south of Moomin Valley and the remote islands of the western sea. The world of Moomins is also less sheltered than that of Pooh. It contains parks and orphanages and prisons and astronomical observatories, lighthouses and telephones and fishing boats. It is much subject to natural disasters: not only floods and high winds (which also occur in Milne), but violent snowstorms, deadly cold winters, earthquakes, the eruption of a volcano, and a near-collision with a comet. The difference between the climates of southern England and Finland is also reflected in the books. Tove Jansson’s characters spend a lot of time simply trying to keep warm and dry.
Another and perhaps central difference between Milne’s world and Jansson’s is that the Pooh stories depict an ideal society of friends, while the Moomin tales portray an ideal family. And whereas Milne’s world is ruled by a male, Christopher Robin, Moomin Valley clearly centers around Moominmama.
Milne’s model for the world of Pooh, apparently, was the all-male boarding school run by his father. All his characters are male, with the exception of the fussily maternal Kanga, who can be seen as the school nurse or cook/lunch lady, or matron (the Smurfette principle in action). Jansson’s stories, on the other hand, contain many strongly individualized female characters. It must be admitted, however, that this is true mainly of her later books. In the first two tales of the series, the only female besides Moominmama is the timid and featherbrained Snorkmaiden. Though she is fond of Moomin (whom she almost exactly resembles except for her fringe of hair and honey eyes), the Snorkmaiden is mainly interested in her own appearance and in clothes and jewellery.
In the later Moominland books, however, there are several independent, brave, and attractive female characters, including the Mymblas (mother and daughter), Little My (daughter to the elder Mymbla and younger sister to the younger Mymbla), and Too-Ticky (inspired by Tove's own muse and ladylove Tuulikki, as seen below). Instead of displaying the stereotyped vanity and flightiness of the Snorkmaiden, they are more rational and detached than the male characters. Little My, especially, is almost frighteningly cool. In appearance she resembles a plump little girl with a ginger topknot, and though brave, resourceful, intelligent, and psychologically perceptive, she is not especially affectionate and seems to have no need for other people. She also has no illusions about herself. In Trollvinter (Trollwinter) (1957), when a little squirrel freezes to death, Moomin remarks that Little My doesn’t feel sorry. “No,” she agrees. “I can’t. I’m always either glad or angry.”
Too-Ticky, another semi-human character, though as independent and practical as Little My, is more complex. Tove Jansson has said that Too-Ticky was based on a close friend, muse, and even ladylove, the artist Tuulikki Pietilä, whom she met in 1950 when she was feeling overworked and depressed. It was Tuulikki, she says, who taught her to have a more relaxed attitude toward life and to take things as they came. This is what Too-Ticky teaches Moomin in Trollwinter, when he leaves the cozy house in which his parents are hibernating, per moomintroll habit, and ventures out into the Finnish winter for the first time in his life. With Too-Ticky’s encouragement he gradually begins to enjoy himself: he learns to ski and sees the Northern Lights. 
When the first book in the series, Kometen kommer (The Comet is Coming) (1946), appeared, Finland was just emerging from the dark years of World War II, during which the country was invaded by Russia and occupied by Germany. It is perhaps no surprise that the book tells of a difficult and dangerous time. In the course of the story, Moomin and his friends discover that a huge comet is approaching the Earth. Gradually the rivers and oceans dry up; the world becomes hotter and hotter yet darker and darker; there are tornadoes and plagues of grasshoppers. What keeps the story from being frightening or depressing is Moomin’s optimism and love of adventure, and his confidence that whatever happens, Moominmama will be equal to it.
In this book, as in those that follow, Moominmama is the stable center of the story. She is the perfect mother: always kind, understanding, giving, and forgiving, an unending source of warmth and love and food. It is she who solves problems, gives advice, comforts the distressed, and generally holds the family together. Mama believes that “all nice things are good for you,” and wherever she is, even on a desert island or in the midst of a disaster, there is lots to eat and drink: raspberry cordial, pancakes with homemade jam, birthday cake, blueberry pie, coffee, and sandwiches. Tove Jansson has said that Moominmama is based upon her mother, Signe, whose stories were the beginning of the Moomintroll tales.
Moominmama cares not only for her family but for any stray creature that wanders onto the scene. In Det osynliga barnet (The Invisible Child) (1995) she takes in the title character Ninni, an orphan girl so badly abused by her aunt that she has become invisible. Moominmama, with the help of her grandmother’s old book of Household Remedies, gradually cures her. In Pappan och havet (Papa and the Sea) she also manages to overcome the hysteria and confusion of a former lighthouse keeper who has had what seems like a nervous breakdown, and is described as “not a human being at all . . . more like a plant or a shadow.”
Moominpapa (based obviously upon Viktor Jansson), on the other hand, is a somewhat ambiguous figure. Though he is an excellent craftsman, he is somewhat dreamy and self-preoccupied. He has a continual need to feel important, to be recognized by the world, and to think of himself as in charge. This leads him first to write his memoirs—published as Muminpappans bravader/memoarer (Exploits/Memoirs of Moominpapa)  (1952)—and later to insist that the whole family leave Moominvalley, and the mainland in general, and go to live on a small island far out in the ocean.
The story of this move is recounted in one of Tove Jansson’s best and most perceptive books, Pappan och havet (Papa and the Sea). The story begins one afternoon, when

Moominpapa was walking about in his garden feeling at a loss. He had no idea what to do with himself, because it seemed everything there was to be done had already been done or was being done by somebody else.
He does not enjoy or even practice his hobbies any longer. As Tove Jansson puts it,

Moominpapa . . . had got his fishing-rod on his birthday a couple of years before and it was a very fine one. But sometimes it stood in its corner in a slightly unpleasant way, as though reminding him that it was for catching fish.
Moominpapa, like many suburban fathers with a rather meaningless job, or none at all, is bored and depressed. He consoles himself by going into the garden and looking at his family reflected in a crystal ball, which

made them all seem incredibly small, . . . and all their movements seem forlorn and aimless.
Moominpapa liked this. It was his evening game. It made him feel that they all needed protection, that they were at the bottom of a deep blue sea that only he knew about.
When he declares that they are all going to move to the island, Moominmama accepts it philosophically. “Now the proper thing to do was that they should begin an entirely new life, and that Moominpapa should provide everything they needed, look after them and protect them,” she thinks. In fact, once the family reaches the island and moves into a deserted lighthouse, it is Moominmama who looks after everyone and solves the problems that arise, though Moominpapa does finally catch some—indeed, far too many—fish.
Living on the island is difficult, especially as the weather turns colder. Moominpapa becomes bewildered and confused, even mildly paranoid. Moominmama does her best, but sometimes she has to retreat into the garden she has painted on the walls of the lighthouse. The book ends happily, but it is reassuring to learn that eventually the family will return to Moominvalley.
One of Tove Jansson’s most remarkable creations is her gallery of strange and eccentric characters, many of whom, in spite of their odd appearance, are familiar human types. The strangest species in Moominland are the Hattifnatteners—mobs of pale, anonymous beings (electric ghosts) who resemble stalks of white asparagus with rudimentary arms and hands, and eyes for only facial feature. They cannot hear or speak to Moomin and his friends and family, and are “interested only in traveling onwards, as far as possible.” The Hattifnatteners irresistibly suggest mobs of packaged foreign tourists, and it is not surprising that at one of the times when Moominpapa is feeling especially restless and dissatisfied at home, he goes on a voyage with them. During a thunderstorm they suddenly come to life by a strike of lightning and start swaying back and forth, and Moominpapa becomes disillusioned. “They were heavily charged but hopelessly locked up,” he thinks. “They didn’t feel, they didn’t think, they could only seek.”
The Hemulens, on the other hand, represent established authority, organization, the adult world. They look like larger, more rectangular Moomins in human dress (though all Hemulens, both male and female, wear skirts). They are officials, policemen, park-keepers, and managers of orphanages. Some are oppressive and hateful, others merely pathetic. The Hemulen in Sent i november (In Late November), for example,

spent the whole day arranging, organizing and directing things from morning till night! All around him there were people living slipshod and aimless lives, wherever he looked there was something to be put right, and he worked his fingers to the bone trying to get them to see how they ought to live.
Nevertheless he is chronically tired and bored, and feels “that days passed without anything of importance happening.” Other Hemulens do not try to organize anyone, but are obsessed with collecting butterflies or plants or stamps, and none of them are any help about the house or in times of trouble.
Fillyfjonks also seem to represent adult authority, but of a less oppressive kind. Most of them are female, just as most Hemulens are male. Fillyfjonks, who slightly resemble greyhounds, tend to be silly and fussy, to fear dirt and insects. They are house-proud, attached to their possessions and constantly cleaning. They rigidly observe the rules of polite behavior, and often invite relatives and acquaintances they really dislike to meals. But sometimes, at these depressing social events, the mask slips:

“We are so small and insignificant,” [one Fillyfjonk suddenly whispers to a guest] “and so are our teacakes and carpets and all those things, you know, and still they’re so important, but always they’re threatened by mercilessness. . . .
“Tornadoes, whirlwinds, sand-storms. . . . Tsunamis that carry houses away. . . . But most of all I’m talking about myself and my fears, even if I know that’s not done. I know everything will turn out badly. I think about that all the time.”
There are also many characters in Moominland who do not represent a species. There is, for instance, the Muskrat, who announces that he is a philosopher (an illustration shows that he has recently been reading or pretending to read Spengler). The Muskrat spends most of his time in a hammock, waiting for other people (usually Moominmama) to bring him lunch. “It’s all a matter of thinking,” he says. “I sit and think about how unnecessary everything is.” When the Muskrat absentmindedly sits on Moomin’s birthday cake, he is unaware of it. “I don’t bother myself over things like cakes,” he says. “I don’t see them, taste them, or feel them in any way, ever.” The accompanying illustration, however, shows the Muskrat consuming a large piece of squashed cake.
One of the most remarkable things about Tove Jansson is her sympathy for her most unlikable characters. In Sent i november (Late November)  (1971), the last and most complex installment of the series, a Hemulen and a Fillyfjonk move into the Moomin family’s deserted house while they are away on the island. The Hemulen tries to play the part of Moominpapa, with limited success, especially when he insists on teaching everyone to ski. The Fillyfjonk, who doesn’t really like children, attempts to replace Moominmama. Though Jansson makes fun of the Hemulen and the Fillyfjonk, she also pities them and even seems to respect their clumsy efforts. By the end of the series, Jansson has gotten to the point where she can sympathize even with her most difficult and frightening creation. This is the Groke, a strange, large, dark, long-haired, mound-shaped aubergine creature with huge staring eyes and a big nose and a sickening grin, that seems to represent depression and despair. The Groke is a kind of walking manifestation of Scandinavian gloom: everything the Groke touches dies, and the ground freezes wherever she sits. If she stays in one place for an hour, the soil beneath her becomes permanently barren. “You felt that she was terribly evil and would wait for ever,” Jansson says in one of the earlier books.
But even the normally self-centered Sniff can sympathize with the Groke. “Think how lonely the Groke is because nobody likes her, and she hates everybody,” he says. At first the best anyone can do is get rid of her temporarily. But finally, in Pappan och havet (Papa and the Sea), it is Moomin himself who tames the Groke. He comes with a lantern every night to the beach where she sits freezing the sand and making “a thin sound, something like humming and whistling together. . . . after a while Moomin felt that it was inside his head, behind his eyes.” One night he sees the Groke dance, swaying “slowly and heavily from side to side, waving her skirts up and down until they looked like dry, wrinkled bat wings.” When she leaves afterward, the sand where she has sat is no longer frozen. Perhaps Tove Jansson is saying that we must become familiar with our darkest moods, and even encourage them to express themselves.
A final and very interesting Moominland character is Snuffkin, one of the most human-looking figures in the books. He is a solitary fellow with an old green hat and a harmonica who seems to represent the artist—perhaps Tove Jansson herself. Snufkin is Moomin’s best friend, but he is not always around due to his migratory habits. He goes south in the winter, and sometimes he prefers to be alone and think of tunes.
On his first appearance, in Kometen kommer (The Comet is Coming), Snuffkin is an anonymous wanderer; but later he (like Tove Jansson) has become locally famous. In one story, “The Spring Tune,” his creative efforts are disrupted by the arrival of a fan, a small, fuzzy, wide-eyed creature called, perhaps not accidentally, “the creep.” “Just think of it,” the creep says. “I’ll be the creep who has sat by Snuffkin’s camp-fire. I’ll never forget that.”
When Snuffkin, becoming impatient with the adulation, remarks, “You can’t ever be really free if you admire somebody too much,” the creep does not hear him.

“I know you know everything,” the little creep prattled on, edging closer still. “I know you’ve seen everything. You’re right in everything you say, and I’ll always try to become as free as you are.”
Snuffkin winds up naming the creep Titiyoo, endowing him with a small yet powerful gift of significance.

In the last story of the series, in Sent i november (Late November), Snuffkin, who has been searching for a new tune, is lying in his tent trying to fall asleep. But he cannot stop thinking about the other characters in the story.

Whatever he did, there they were in his tent, all the time, the Hemulen’s immobile eyes, and Fillyfjonk lying weeping on her bed, and Toft who just kept quiet and stared at the ground, and old Grandpa Grumble all confused . . . they were everywhere, right inside his head.
Some authors cannot forget their characters even after the book is finished. Perhaps this is how Tove Jansson came to feel in the years when she tried to turn to adult fiction, but found herself instead writing a final, brilliant Moominland tale.

martes, 19 de marzo de 2019

Performativity for Beginners

Judith Butler and Performativity for Beginners (mostly in her own words) 

 



1. A central concept of the theory is that your gender is constructed through your own repetitive performance of gender. This is related to the idea that discourse creates subject positions for your self to occupy—linguistic structures construct the self. The structure or discourse of gender for Butler, however, is bodily and nonverbal. Butler’s theory does not accept stable and coherent gender identity. Gender is “a stylized repetition of acts . . . which are internally discontinuous . . .[so that] the appearance of substance is precisely that, a constructed identity, a performative accomplishment which the mundane social audience, including the actors themselves, come to believe and to perform in the mode of belief” (Gender Trouble). To say that gender is performative is to argue that gender is “real only to the extent that it is performed” (Gender Trouble).

2. There is no self preceding or outside a gendered self. Butler writes, “ . . . if gender is constructed, it is not necessarily constructed by an ‘I’ or a ‘we’ who stands before that construction in any spatial or temporal sense of ‘before.’ Indeed, it is unclear that there can be an ‘I’ or a “we” who had not been submitted, subjected to gender, where gendering is, among other things, the differentiating relations by which speaking subjects come into being . . . the ‘I’ neither precedes nor follows the process of this gendering, but emerges only within the matrix of gender relations themselves” (Bodies that Matter).

3. Performativity of gender is a stylized repetition of acts, an imitation or miming of the dominant conventions of gender. Butler argues that “the act that one does, the act that one performs is, in a sense, an act that’s been going on before one arrived on the scene” (Gender Trouble). “Gender is an impersonation . . . becoming gendered involves impersonating an ideal that nobody actually inhabits” (interview with Liz Kotz in Artforum).

4. Biological sex is also a social construction—gender subsumes sex. “According to this view, then, the social construction of the natural presupposes the cancellation of the natural by the social. Insofar as it relies on this construal, the sex/gender distinction founders . . . if gender is the social significance that sex assumes within a given culture . . . then what, if anything, is left of ‘sex’ once it has assumed its social character as gender? . . . If gender consists of the social meanings that sex assumes, then sex does not accrue social meanings as additive properties, but rather is replaced by the social meanings it takes on; sex is relinquished in the course of that assumption, and gender emerges, not as a term in a continued relationship of opposition to sex, but as the term which absorbs and displaces “sex” (Bodies that Matter). Butler also writes “I think for a woman to identify as a woman is a culturally enforced effect. I don’t think that it’s a given that on the basis of a given anatomy, an identification will follow. I think that ‘coherent identification’ has to be cultivated, policed, and enforced; and that the violation of that has to be punished, usually through shame” (interview with Liz Kotz in Artforum).

5. What is at stake in gender roles is the ideology of heterosexuality. “To claim that all gender is like drag, or is drag, is to suggest that ‘imitation’ is at the heart of the heterosexual project and its gender binarism, that drag is not a secondary imitation that presupposes a prior and original gender, but that hegemonic heterosexuality is itself a constant and repeated effort to imitate its own idealizations. That it must repeat this imitation, that it sets up pathologizing practices and normalizing sciences in order to produce and consecrate its own claim on originality and propriety, suggests that heterosexual performativity is beset by an anxiety that it can never fully overcome….that its effort to become its own idealizations can never be finally or fully achieved, and that it is constantly haunted by that domain of sexual possibility that must be excluded for heterosexualized gender to produce itself” (Bodies that Matter).

6. Performativity of Gender (drag) can be subversive. “Drag is subversive to the extent that it reflects on the imitative structure by which hegemonic gender is itself produced and disputes heterosexuality’s claim on naturalness and originality” (Bodies that Matter).

7. But subversion through performance isn’t automatic or easy. Indeed, Butler complains that people have misread her book Gender Trouble. “The bad reading goes something like this: I can get up in the morning, look in my closet, and decide which gender I want to be today. I can take out a piece of clothing and change my gender, stylize it, and then that evening I can change it again and be something radically other, so that what you get is something like the comodification of gender, and the understanding of taking on a gender as a kind of consumerism. . . . [treating] gender deliberately, as if it’s an object out there, when my whole point was that the very formation of subjects, the very formation of persons, presupposes gender in a certain way—that gender is not to be chosen and that ‘performativity’ is not radical choice and its not voluntarism . . . Performativity has to do with repetition, very often the repetition of oppressive and painful gender norms . . . This is not freedom, but a question of how to work the trap that one is inevitably in” (interview with Liz Kotz in Artforum). Butler also writes that “it seems to me that there is no easy way to know whether something is subversive. Subversiveness is not something that can be gauged or calculated . . . I do think that for a copy to be subversive of heterosexual hegemony it has to both mime and displace its conventions” (interview with Liz Kotz in Artforum).

martes, 1 de enero de 2019

19 THINGS TO KNOW ABOUT ME, THE GAY MALE SIDEKICK

19 THINGS TO KNOW ABOUT ME, THE GAY MALE SIDEKICK IN A ROMANTIC COMEDY

  1. My part was first offered to Stanley Tucci. He said FUCK NO. I said FUCK YES.
  2. I am 24. (Actually, 33)
  3.  I got my MFA in Acting at Yale, bitch.
  4.  I only took this role for the SAG health insurance.
  5.  I can only talk while walking and escorting you to an important meeting/lunch/drop-in.
  6. All the exposition I need to share with you is conveniently packed into that short walk to meeting/lunch.
  7. I look like a gazelle fucked a marble kitchen countertop.
  8. My character’s name is usually Chad, Derek, Marc, Mark, Joey, Danny, etc.
  9. Usually remind you where you work: “YOU WORK AT VOGUE!
  10. Other fave lines:
    1. “Well the boss is PRE-TTY pissed. You know how he gets on Thursdays…”
    2. “WOOOOWWW”
    3. “She’s really doing it!”
    4. “YOU ARE TOTALLY IN LOVE WITH HIMWORD IS HE WORKS IN MARKETING…”
  • 11. I don’t have a last name so don’t bother asking.
  1. 12. My outfit is some sort of purple/orange monstrosity that is… ridiculous?
  2. 13. I will give you a really good idea, but of course, let you think you came up with it yourself. Just happy to be a part of your narrative!
  3. 14. I live at the office. I am never seen outside the office, and if I am it’s in some sort of ridiculous disguise getting your character some intel.
  4. 15. I make more facial gestures in one scene than anyone else in the entire film. I am especially great with eye-rolls.
  5. 16. At one point, the female lead will undoubtedly say, “Ugh, why can’t I just date you?” to which I will reply any of the following: “Tried it in college,” or “Do I look 19 anymore?”
  6. 17. I secretly wish you were Cate Blanchett or Kate Winslet.
  7. 18. I’ll be invited on the press junket but I am in a thespian play (Othello, bitch), so I won’t go.
  8. 19. I firmly believe this dreck should have stayed a book.

lunes, 11 de junio de 2018

UNADULTERATED LOATHING

Hugtto! Pretty Cure
Episode 19 - My Own Review
UNADULTERATED LOATHING






In episode 19 of Hugtto! PreCure, Henri invites the girls to attend a fashion show. This is quite an interesting episode, as it touches upon a subject that hasn’t really been brought up before within PreCure if I recall correctly.





Henri wants Lulu and Emiru to perform at a fashion show
At the end of the previous episode, Henri heard the song that Lulu and Emiru performed together. He decided to ask them to perform their duet at a fashion show.

As usual, Lulu has rapidly memorised what she needs to know by heart -this time, how to walk a runway!-.

Henri approached the girls and wants Lulu and Emiru to participate in the Fashion Runway which Emiru was worried that she might mess up (She thinks she will roll out of the stage and end up in Paris, which Lulu explained is impossible) and Lulu took the role for Emiru's sake. 


Lulu cheers Emiru on
Emiru is very nervous about the whole thing, but Lulu is there to reassure her. She even tells Emiru that she will be cheering her on.



Henri at school - notice that smart uniform... and are those shorts or a skirt?
(You'll find out soon why this rhetorical question!)


MASATO: I am worried this choice of attire might catch on with other male students.
Their conversation is cut short by the arrival of Emiru’s brother, who takes issue with the way Henri is dressed – he is dressed like a girl. Henri decides to just leave it.

During the episode, Emiru's brother Masato, who is also a student in the same school as the girls, mocked Henri who was wearing differently in his school uniform. Of course, Henri took it cool and ignored his taunting. 


Fashion designer Rita Yoshimi
It turns out the fashion designer that the girls (and Henri) will be working with is Rita Yoshimi. We have seen her appear a couple of times before – the villains used her negative emotions as the catalyst of the week in a couple of the previous episodes.

Later the girls and Henri meet with Fashion Designer, Rita Yoshimi and she suggested having a hero theme for the fashion show after being inspired by the Precures in action. 



Henri almost reveals that the others are PreCures, but Homare quickly shuts him up whilst Saaya saves the situation by saying they are fans. Rita is a PreCure fan herself – in fact, it seems that she was even inspired by them for her latest range.

The girls get to work - Bohemian artists
As promised, the others help Rita to prepare for the fashion show. They start painting, and even Hugtan joins them.
Hugtan helps as well
Hugtan uses the paint to make handprints, which turn out like flowers.

The other girls do the same, and even Lulu and Emiru join them as well.



Emiru gets a handprint on the right cheek...


...and Lulu gets the matching print on the left.
Symbolism that already sets them together as a pair!
I get the distinct feeling that these colours will be very important for these two in the near future…
Everything is prepared in time, and both Lulu and Emiru mentally prepare themselves for the show. Emiru’s brother Masato does some research on what Emiru will be doing. When the day of the show arrives, Emiru is quite nervous.
Lulu hugs Emiru to reassure her
Emiru may be nervous, but Lulu is there to assure her that they can do anything if they are together. This touching moment is soon interrupted by the arrival of Emiru’s brother, who tries to take her back home. According to Masato Aizaki, girls can’t be heroes – girls should be the ones being protected.
Lulu tries to say something, but she remembers Papple saying that she couldn’t be a hero before. 






MASATO: Let's get out of here, Emi. This is no place for you...

Later Masato learned that Emiru is entering the fashion show and tried to take her away claiming that only girls shouldn't be heroes, but Henri who wore a dress, a wedding gown for more information, appeared and claimed that anyone is free to do whatever they want to and should not be restricted. 




Henri confronts Emiru’s brother
Henri also happened to overheard what Emiru’s brother said, so he puts on the dress that Rita designed for him and steps out to confront him. He says that living with restrictions is a waste of life, and just walks off with the others. Needless to say, Emiru’s brother is not very happy after that.

HENRI: I am a queen, so what? We are free to wear whatever we please. Living with restrictions is a waste of life...


MASATO: (clenches teeth)


A new villain/cadre appears
With Emiru’s brother being in a bad mood, he has plenty of toge-power. A new female villain or cadre jumps upon the opportunity, and uses him to summon a very Masato-like theender.

She just loves the taste of fresh bigotry in the morning, doesn't she?


May I introduce Mr. Lepht and Mr. Wright?
(So far, these are only placeholder names for the ikemen assistants of Gelos, until their real names are revealed!)






Here’s this week’s theender
Just as the fashion show begins, the bespectacled theender in a suit attacks; the others transform to take it on, but the incredible amount of toge-power it has makes it a formidable opponent. 



Henri saves Lulu and Emiru from some rubble falling from the ceiling, and then the theender grabs him, King Kong style. He leaves up to the heroes to save the "damsel."

As PreCures fight the theender, Henri sees that it's Emiru’s brother. Henri comes to a realisation about the monster, and breaks out of its grip.
Henri hugs theender!Masato


This of course pissed Masato off and was turned by the new general, Gelos, into a theender. As theender!Henri 
wrecking the place and holding Henri hostage, he spotted Masato as the host and felt his pain which somehow create an opening for the girls to defeat it. 


Henri tells theender!Masato that he has no intention of changing himself for anyone. The monster grabs him again, but Henri continues to say that his life his is own and that he cherishes his own heart. 



He also says that Emiru’s brother could learn to love his own heart a little as well. These words seem to resonate with Lulu.
Theender!Masato throws Henri aside, but Cure Yell catches him. PreCures then take the opportunity to defeat the monster. 



With it gone, the new female villain takes a moment to introduce herself.


Gelos
Her name is Gelos. Lulu doesn’t recognise her, but it is clear that she works for Cryasse.


The fashion show goes ahead after that. It is successful, and Emiru’s brother even mentions that he had a dream. He called it the worst, but also beautiful.
In the end, Masato felt different after seeing Henri onstage...

(Maybe, no, most surely he's queer himself but ashamed, due to the rank and expectations thrust upon him...)




After the show, Emiru says that she wants to become a PreCure together with Lulu.
“Futari wa PreCure” – that also happens to be the title of the first ever season of PreCure
Back at Harry’s place, Lulu and Emiru tell the others how they want to become PreCures together. There’s a slight snag, though: there is only one PreHeart left. Hugtan doesn’t seem to think that will be much of a problem though…

 HUG-TAN: Togeddeww...
I absolutely adore these episodes that have been focusing on Lulu and Emiru, and this episode has been no exception to that particular.
Definitely have to give major props to Henri, too. As far as I remember, PreCure has never really featured a character like him before, and I would say that it is a really positive thing that he is part of this season.
It’s stuff like this that will make the world a more tolerant place, I think. This season of PreCure definitely has some really good messages to it.
Henri was certainly played a major role in this episode, but it is Lulu and Emiru that stole the show for me – again. Those two are just incredibly good together, and it warms my heart a lot to see them simply interacting with each other.
I could probably go on and on about how amazing Lulu and Emiru are, but I’m sure there will be plenty more opportunities to do that with future episodes.
Next time, something happens that I have eagerly been awaiting ever since the introduction of Lulu. WOT WOT WOT THE... SHE BECOMES A PRECURE, DON'T TELL ME...? And not only she, but Emiru as well... :O <3 <3 <3 <3 <3 

MY OWN HUMBLE OPINION:

I enjoyed this episode! Ever since Henri stopped being an obnoxious prick, like Emiru I have grown to like him more and more. In fact, I would say Henri was the highlight of the episode. I absolutely loved seeing him confidently own who he is, even when he is mocked. When it comes to boys wearing girls clothes or resembling girl’s fashion, it is a controversial subject just about everywhere. I was rooting for Henri because it takes an incredible amount of courage to be different in a world where society judges you based on appearance. His speech about how he won’t change himself for others, he will cherish his own heart was an empowering message.
I said it before, and I’ll say it again, I think it would be amazing if Henri were to become a precure too. The moment he recognized Emiru’s brother was hurting, and did the hugtto precure thing of hugging theender!Masato  and told him he should love his own heart a little more, IF THAT ISN’T PRECURE QUALITY, THEN WHAT IS?!!?!?!?!
…But it might end up creating a contradiction/mixed messages when this episode wanted to highlight how girls can be heroes too! They initiated a reversal of roles, where Henri, the boy, was the “princess” who had to be rescued (not only he owned it, but he did some incredible stuff on his own, which only makes me want him to become a precure even more), and the girls were his knights coming to his rescue. So making Henri a precure might not fit, but then again, one has to wonder what about the little boys want to be a precure too? I am sure there are! This kind of message, while it is incredibly important for girls to hear, holds just as much value for the boys. It is a universal message of encouragement to everyone who are daring to be different than what society expects of them.
What is a bit strange to me is how we didn’t get to see the girls have a quick conversation with Henri how the fact they are precures must be kept a secret. He already figured it out, but didn’t realize that it’s not something they want to announce to the world. Of course with time restraint, there may have not been enough time to do so, but I would like to see the group actually have a conversation with him about it, eventually… Preferably sooner than later, which would give him the privilege to be part of their inner circle, should he desire to.
Another thing I noticed was how the main trio has been more or less benched in the last two episodes, next week is looking to be the third as both Emiru and Lulu will become precures (honestly I’m surprised they spoiled it). Of course, most of us already knew it was going to happen, not matter what, but they did throw us a little twist by raining on the girls’ parade, revealing there’s only one preheart left. Either a new one will be magically produced through Hugtan’s power (which I am suspecting is how it happens in the first place, since she will need her own if she grows up), or the girls will end up sharing one, which would be pretty symbolic given the friendship that has been formed between them.
Emiru’s brother my god, he is unbearable. This sexist douche is back again, this time as a queerphobic douche, this time it was Henri who shut him up. I was deeply disappointed to see Lulu had lost that fire in her, the one who confronted him when he said girls shouldn’t play guitars. I loved that part of her, and it sucks that it is gone. I hope she will be able to rediscover it, because while I adore the cute and adorable Lulu, I am missing her savage and fierce side as well. Anyhow, thanks to this experience becoming a theender, it might help open his mind, making it the last time we have to see him act like this.
Lastly, let’s take a moment to talk about our new villains! Okay, so only one showed up today, the new villainess Gelos had an interesting way of making an entrance, by only doing so after she was defeated. It looks like she may actually be part of a trio, since during her negative wave sequence, it featured not just her, but the other two men, who looks like twins and are probably her butlers or something. But damnnnnnnnnnnnnn~ they are good looking! All three of their character designs, on point!*swoons* I can’t wait to see them in action.
However, it may have slipped under people’s noses, but the white dove made two appearances. The first time with George, exchanging messages, and sending a new one, and the second time, was when Gelos made her debut. This leaves me with the impression that is was George/Papple’s 
Unrequited Love who recruited her to come, as Lulu has no recollection of Gelos working at Cryasse. Also I don’t really get what they keep on hiding the guy’s face, I am pretty sure it’s George, unless it’s supposed to be his twin or counterpart or something…. I mean, they dress the same for crying out loud… Eh whatever, if it’s not him, I will correct myself later.
Returning to George... And why does George talk, while sending a white homing dove, about painting the whole world white... which sounds way too much like a well-intentioned extremist, but how does this theme of whiteness or albedo, as associated with ice and pallor mortis as it is with light and purity (white is the mourning colour in Asian cultures, but more positively regarded in a European context; compare also the stark contrast between the pearl-fisher's face being strangely pale, and the dead staff blossoming with lilies whiter than pearls and stems of fine silver, in the Oscar Wilde tales, to see the connotations of whiteness/albedo with death and with purity presented in the same story! Viz: "But his face was strangely pale, and as he fell upon the deck the blood gushed from his ears and nostrils. He quivered for a little, and then he was still." versus "The dead staff blossomed, and bare lilies that were whiter than pearls. Whiter than fine pearls were the lilies, and their stems were of bright silver.")... how does this theme of whiteness or albedo, as associated with ice and pallor mortis as it is with light and purity, relate to the Cryasse agenda? Only the staff of this show know...
We got a closer peek at this new cadre and... ON POINT. SPOT ON. BONUS FOR THE BEAUTY MARK, AND FOR ONE FLOOZY ON EACH ARM. When Papple was complaing to the mystery man (which is probably George), he sent a note using a homing pigeon which, when Gelos later turned Masato into a theender, a flock of pigeons appeared followed by slendermen (What!?) and cool looking ikemen butlers. (Double what!?)

The Paid Harem trope and why I love it:
Lolita fashion and why I love it:
Henri vs. Masato: I totally expected that vitriol between the two of them (secretly shipping them, although I know this is an unrequited affair and Gods know what the scriptwriters have in store). The climax was when Masato was angry over Henri telling him off for choosing to crossdress on the runway, and Gelos (the new cadre, the lady with the beauty mark and the bob haircut), making the Aizaki scion, due to his negative emotions (queerphobia, this time) into the theender of the week, which not only wears Masato's own spectacles and suit, but promptly King-Kongs a crossdressing Henri into being a gentleman in jeopardy for the Cures to rescue.
June happens to be Pride Month here in Spain, so a coming out episode like this was definitely spot-on and a positive surprise.
Henri en travesti: The fact that a bishie has to don a dress with a long skirt in this episode, and furthermore that he comes out,
Closet Gay Masato theory:
How surprised I was that Emiru had stage fright: as much as about Henri's equally unexpected passion for crossdressing!
Emilu as an OTP (runway, final smiles): We got a lot of vivid Emilu moments today. We saw them get messy with paint, and they got matching marks in their respective signature colours on the right and left cheekbones, respectively (Symbolism!).



We saw Lulu hug Emi for reassurance right before they trod the runway. We saw Emilu huddle together for cover as Henri saved them from being buried alive. And of course their heartwarming duet on the runway. Long story short: we saw our OTP for this series getting canonised.

Emilu about to become Cures: Emiru and Lulu decided to take their steps to become Precures and told the girls their goal however Harry breaks out the news that there is only one Preheart device and there are two of them! Everyone looked at each other puzzled although Hug-tan was "encouraging" Emiru and Lulu to be "together..." Yes, the baby is shipping them on deck and all! And remembering their handprints on the left and right halves... From the mouths of babies...

What I think is the most likely scenario when Preheart time comes is that the single original transformation trinket will break in twain. Lulu will have the left half (lilac), while Emiru will have the right half (red). As foreshadowed by their handprints in this episode. And they will have to join the halves of the broken crystal or perform another similar motion to transform.
This episode is more of a set-up for the next few episodes since it is really about Emiru and Lulu taking their first steps to becoming Precures and the introduction of Gelos. 


Henri stole the show since he was able to counter Masato's insults and yes, Masato is a still a jerk especially about his remarks on Henri's uniform and how only males should be heroes. But Masato also mentioned about his and Emiru's grandfather which might be the reason for his upbringing. Who know, maybe we will get an episode to find out about the staunch Aizaki patriarch in the future.
The white birdy (dove?) of Cryasse: Maybe, like in Mystery Incorporated or Pichi Pichi Pitch Pure, the birdy is the mastermind. All along. Just a theory based on the cast of those two shows, but let's see if, like the Defector from Decadence Harry theory, it is confirmed by Word of Izumi.


NEXT EPISODE (20):

Anyway, the more pressing problem is how will Emiru and Lulu become Precures if there is only one Preheart device? Will it be the end of their dreams? Or like what Hug-tan saying "Together" could led to a clue? As the next episode title preview-we are getting not one but two new Cures at the same time! Until then, see you in the next post!



What I think is the most likely scenario when Preheart time comes is that the single original transformation trinket will break in twain. Lulu will have the left half (lilac), while Emiru will have the right half (red). As foreshadowed by their handprints in this episode. And they will have to join the halves of the broken crystal or perform another similar motion to transform.