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

martes, 10 de febrero de 2026

SCAR THE LIBERAL, AND THE WELFARE STATE

 It comes as no surprise that Disney villains are, in general, 1) highbrow / cultured (Why does Scar say "quid pro quo" instead of a more Saxon "tit for tat," for instance?). And 2) queer (single, childless, flamboyant, seldom conforming to gender roles).

Matt Roth has an interpretation of Scar that surprised me. He interprets Scar as a liberal, who instaurates the Welfare State in the Pridelands - even though both goose-stepping Nazis and the Soviet flag (Scar becomes the hammer, and the Moon becomes the sickle) appear in the visuals of his villain song, "Be Prepared":

I think this means that both right-wing and left-wing totalitarianisms are wrong...

Referencing Leni Riefenstahl

On the other hand, Roth says Scar is not a totalitarian, but rather a liberal:

Meanwhile, Scar takes over. As the Bad Leader he brings the kingdom to ruin. Mannered and aristocratic, and clearly not producing heirs like his more manly brother, he is pointedly gay. He is also a rationalist and utilitarian, coveting the absolute power of kingship but not buying into its mystique. He exerts a corrupting influence on the young, skillfully putting all sorts of ideas into Simba's head. Worst of all, he willingly enters into an unholy alliance with the hyenas, a teeming brood of half-starved scavengers ghettoized in a "dark region" outside the Pridelands (think, for instance, of Jewish quarters, apartheid, etc). Taken as a whole, he represents that bête-noire of contemporary right-wingers, the Liberal Politician.

The hyenas speak in "street voices" provided by Whoopi Goldberg and Cheech Marin and clearly represent poor blacks and Hispanics. They are also stereotypical gang members, inherently criminal, cutthroat and mercenary — brawling with each other when not united by a common victim. As scavengers whose own neighbourhood offers slim pickings, they eagerly accept handouts. Scar provides them: he gains the hyena's loyalty by promising them a steady stream of meat, thus creating the Welfare State.

After he usurps the throne, Scar lets the hyenas out of the "dark region" and into the Pridelands, to the horror of the other species. Catastrophe follows: the lions' resources are squandered by the lazy and rapacious hyenas, who, in turn, harass the lions with petty terror. The balance of nature is upset: the herds flee, the water dries up, and the landscape soon resembles the wasteland where the hyenas have lived. The hyenas carry their blight with them; having brought down the productive ecosystem that used to provide them with scraps, their starvation only worsens. They offend Scar, who cares only about his power, by voicing nostalgia for the Mufasa regime which kept them in their place.

Demonstrating kingly mercy, Simba spares Scar — who, of course, tries one more backstab before he's done in by angry and betrayed hyenas, the very unsavoury types he has spent his years pandering to. A fitting end to the Liberal Politician.

But there to thwart this happy outcome, simultaneously trying to usurp heterosexual power and distract the hero from the heroine, is that neocon bugaboo — the gay male. In an age (the 1990s) when anti-semitism has fallen out of vogue and Communism is not taken seriously, he has to bear the full brunt of fascist animus.

At first glance, Ursula, the villain in THE LITTLE MERMAID, seems a woman; on closer inspection, however, the Sea Witch resembles a flamboyant, Divine-ly inspired drag queen. Her octopus-like lower half further renders her gender ambiguous: the first view of her tentacles emerging from the darkness is played up for shock value (not unlike a similar view in THE CRYING GAME). Ursula eventually pulls off a drag queen's coup. She takes on the appearance of a svelte brunette called Vanessa, speaks with the Little Mermaid's stolen voice (solving a chronic problem for female impersonators), and seduces the virile young prince into marrying her. She reveals the deception by literally splitting the seams of her disguise, emerging in her opulent glory; she manages to reduce the hypermasculine King Triton into a worthless worm, and only gets defeated when either Prince Eric (in the animated version) or Ariel (in the live-action) impales her with the prow of a ship, thus contrasting his erect phallus with her flaccid tentacles. Her threat to heterosexual pair-bonding and patriarchal power is thus laid to rest.

The gay villain of BEAUTY AND THE BEAST is, by contrast, hypermasculine. Gaston, vain and preening, covets heterosexual status in pursuing Belle, the beauty of the title; but he constantly ignores both her and the trio of blonde bombshells that swoon over him. He is only truly interested in male gazes, and blossoms in the midst of his all-male lodge, where he sings a showstopper celebrating his own masculinity. Provided, like Foulfellow with Gideon, with an elastic, high-contact companion Lefou, he is the epitome of camp. Mainly a figure of comic relief, Lefou's hard to take very seriously. The true evil of BEAUTY AND THE BEAST, in fact, lies elsewhere: in the sexual dysfunction of the hero, the Beast-Prince who suffers from what clinicians call "infantile narcissism." The witch's curse simply brings his fetishism — in which inanimate objects are endowed with ego-fulfilling life — out into the open, transforming his castle into something like Pee-Wee's Playhouse. Constant parallels between his actions and Gaston's link his condition with Gaston's more deeply entrenched sexual deviance. The Beast finally breaks the curse — defeating Gaston and restoring his realm to "normal" — by embracing a prosaic heterosexuality with Belle.

BEAUTY AND THE BEAST is a men's movement response to feminist nagging. It is engorged with anxiety that masculinity might be a mask for homosexuality; or that natural male narcissism might forever alienate the women that feminism has made so intolerant. In the end, it is a plea that women understand and love men's "beasts within" (their inner "wild men"), and help mother them into maturity. It is early 1990s wish fulfillment.

ALADDIN represents a surprising liberal aberration from Disney's right-wing trajectory. To be sure, the villain is still gay: Jafar is dark, effeminate, and prissily evil; Scar simply repeats Jafar in the shape of a lion. Jafar, however, very much acts the role of a gay man's gay villain, twisted by his desire for heterosexual power and his consequent self-enclosure in the closet. Advisor to the sultan, he is a Roy Cohn type with Leopold-and-Loeb overtones. He is counterpoised, moreover, to a healthier gay icon: the Genie, who, with Robin Williams's voice, flames across the screen in a one-man cabaret show. (Of course, a male genie is already sexually suspect in a culture whose TV-sitcom associations mark genies as female.) The Genie shifts gender several times and uses his transformative powers to generally wreak havoc on social categories, making street urchins into princes.

THE LION KING was made by a studio run by Jews; the music was written by gays; many of the characters were voiced by respected black actors; and the writers were liberal enough to give the film a "multicultural" veneer.

 It’s much the same theory as the ‘Circle of Life’ proposed by Mufasa in The Lion King (1994) – the ghettoised handout-dependent hyenas and their liberal, childless and urbane overlord Scar are fine, as long as they’re kept in their own sphere. When they take over, the Pridelands fall into ruin and corruption.

lunes, 29 de diciembre de 2025

WHO BREAKS A BUTTERFLY UPON A WHEEL?

 The Midnight Archives is a gold mine of tragic stories and dark fairytale retellings - but one of the creepiest is the real-life story of Sporus, Emperor Nero's teenage eunuch "wife!"

Sporus was likely an epithet given to him when his abuse started, considering it to be derived from the Greek word σπόρος (spóros), meaning "seed" or "semen", which may refer to his inability to have children following his castration. Against this popular view, David Woods points out that the name resembles the Latin word spurius of Sabine origin, meaning "illegitimate child"; hence Woods advances the thesis that Nero himself had called the boy Spurius, or that he believed the Greek name Sporus to be related to the Latin word. Little is known about this teenager's short life before he came to the Imperial court and got married to the Emperor to replace the wife he had killed (uxoricide). He may have been a prisoner of war from Greece.

He may have been a puer delicatus. These were sometimes castrated to preserve their youthful qualities (much like an operatic castrato). The puer delicatus generally was a child or teen slave chosen by his master for his beauty and sexual attractiveness.

Nero did a lot of creepy things (except playing the lyre while Rome burned, that's a myth) - assassinating his own mother, "giving birth" to a live frog, but the crowner was marrying a femboy eunuch. Previously he had killed his previous wife Poppea (from whom the French "poupée" for doll may come) by kicking her in the heavily pregnant belly, which made her abort. After which he thought "I need a new wife!" and he saw this cute teenager at his palace...

In 67 AD, he married Sporus, who was said to bear a remarkable resemblance to Poppaea. Nero had Sporus castrated, and during their marriage, Nero had Sporus appear in public as his wife, in drag and makeup, wearing the regalia that was customary for Roman empresses. He then took Sporus to Greece and back to Rome, making Calvia Crispinilla serve as "mistress of the wardrobe" to Sporus, ἐπιτροπεία τὴν περὶ ἐσθῆτα (epitropeía tḕn perì esthêta). Sporus played the role of Nero's wife. Among other forms of address, Sporus was termed "Lady", "Empress", and "Mistress". Suetonius quotes one Roman who lived around this time who remarked that the world would have been better off if Nero's father Ahenobarbus had married someone more like the castrated boy. 

Shortly before Nero's death, during the Calends festival, Sporus presented Nero with a ring bearing a gemstone depicting the Rape of Persephone, in which the ruler of the underworld (Hades) forces a young girl (his own niece) to become his bride. It was at the time considered one of the many bad omens of Nero's fall. This would not be the only time Sporus was cast as Persephone...

Sporus was one of the four companions on the emperor's last journey in June of 68 AD, along with EpaphroditusNeophytus, and Phaon. It was Sporus, and not his wife Messalina, to whom Nero turned as he began the ritual lamentations before taking his own life. Nero's famous last words were: "What a great artist dies with me!"

AFTER NERO'S DEATH

Soon afterward, Sporus was taken to the care of the Praetorian prefect Nymphidius Sabinus, who had persuaded the Praetorian Guards to desert Nero. Nymphidius treated Sporus as a wife and called him "Poppaea". Nymphidius tried to make himself emperor but was killed by his own guardsmen. In 69 AD, Sporus became involved with Otho, the second of a rapid, violent succession of four emperors who vied for power during the chaos that followed Nero's death. Otho had once been married to Poppaea, until Nero had forced their divorce. Otho reigned for three months until his suicide after the Battle of Bedriacum. His victorious rival, Vitellius, the teen's next and last owner, intended to use Sporus as a victim in a public entertainment: a fatal "re-enactment" of the Rape of Persephone at a gladiator show, in which Vitellius would star as Hades and Sporus as Persephone. Sporus avoided this public humiliation by committing suicide.


"Who breaks a butterfly upon a wheel?" is a quotation from Alexander Pope's "Epistle to Dr Arbuthnot" of January 1735.

It alludes to "breaking on the wheel", a form of torture in which victims had their long bones broken by an iron bar while tied to a Catherine wheel.The quotation is used to suggest someone is "employing superabundant effort in the accomplishment of a small matter" (compare "shooting a fly/mosquito with an elephant gun" in modern English). 

The line appears in a section criticizing the courtier John Hervey, 2nd Baron Hervey, who was close to Queen Caroline and was one of Pope's bitterest enemies. The section also refers to accusations of sodomy against Hervey. They were originally made in William Pulteney, 1st Earl of Bath's Proper reply to a late scurrilous libel of 1731, which had led to Hervey challenging Pulteney to a duel. Hervey's decade-long clandestine affair with Stephen Fox would eventually contribute to his downfall. Despite Pope's claims, Hervey should not be considered strictly gay, as he was known to be bisexual.

The line "Who breaks a butterfly upon a wheel?" forms line 308 of the "Epistle to Dr Arbuthnot" in which Alexander Pope responded to his physician's word of caution about making satirical attacks on powerful people by sending him a selection of such attacks. It appears in a section on the courtier John Hervey, 2nd Baron Hervey, who was close to Queen Caroline and was one of Pope's bitterest enemies. The section opens as follows:

Let Sporus tremble –"What? that thing of silk,
Sporus, that mere white curd of ass's milk?
Satire or sense, alas! can Sporus feel?
Who breaks a butterfly upon a wheel?
Yet let me flap this bug with gilded wings,
This painted child of dirt that stinks and stings;
Whose buzz the witty and the fair annoys,
Yet wit ne'er tastes, and beauty ne'er enjoys,

"Sporus", a male slave favoured by Emperor Nero, was castrated by the emperor, and subsequently married. Pope here refers to accusations made in Pulteney's Proper reply to a late scurrilous libel of 1731 which led to Hervey challenging Pulteney to a duel. Hervey's decade-long clandestine affair with Stephen Fox would eventually contribute to his downfall.

"What? that thing of silk" uses a metaphor of a silkworm spinning that Pope had already used in The Dunciad to refer to bad poets. "Ass's (donkey's) milk" was at that time a common tonic, and was part of a diet adopted by Hervey. Pale skin was preferred by the upper class in preindustrial societies, since most commoners (farmers, fishermen, etc.) worked outdoors and were sunburned."This painted child" comments on make-up such as rouge used by the handsome Hervey, and by Sporus himself.

Jane Austen's Only Dirty Joke (Rears and Vices)

We all know Jane Austen for her rapier wit, but what if I told you that there is only ONE SINGLE dirty joke in her entire oeuvre? The joke is cracked by Mary Crawford, a girl of the world and very experienced in certain aspects of sexuality, concerning her admiral uncle's old Royal Navy chums.

Even prim and proper Jane Austen gives Mary Crawford the line, "Certainly, my home at my uncle's brought me acquainted with a circle of admirals. Of Rears and Vices, I saw enough," in Mansfield Park, leaving later generations of readers wondering whether Crawford is talking about different ranks of admirals or something else ;) It's the only blue joke in Austen's whole oeuvre, and it has aged like a fine sherry (don't British admirals love sherry?)

Each of those examples reveals something within the larger context of the work: Mary Crawford's speech foreshadows that her wealth and connections have not really made her genteel.

  • Miss Crawford's "Rears and Vices", it's a canonical gay joke.

As you all know, sailors have always been a queer lot, and she's talking about the rears (keisters) and vices (sexual depravity) of old flabby-bottomed admirals who engage in certain practises with young lieutenants and midshipmen, --- but also of the ranks of Rear and Vice Admirals in the Royal Navy, given to aged sailors who were passed over for promotion as compensation. Maybe they deserved some quality time with young officers as compensation, too?

This reminds me of a certain song by Monty Python, "The Royal Naval Medley" (and also of "In the Navy" by the Village People, but I prefer Monty Python - like Austen, they're more British and wittier!):

Don't come the Rear Admiral with us, dearWe all know where you've beenYou Royal Naval fairy, two, threeLeft, right, left, rightMother's kissing us tonightWhoops, don't look now, girlsThe captain's just minced in withthat dolly little seaman, two, threeO-o-o ooh, two, three 

Hello, sailor!

(here "fairy" means a camp gay man, and "seaman" refers obviously to semen. Ah, Monty Python...!)

We've been discussing Mary Crawford's "rears and vices" pun in the Janeites and Austen-L groups, and I thought I'd bring my latest comment in that thread to this blog as well.

As with so many other aspects of Jane Austen's writing, I have found that,when confronted with a problem of interpretation, it is often wrong to frame questions of interpretation in terms of either one interpretation or another--the better approach is to look for doubleness, and to be prepared for both meanings to be valid. So, I will demonstrate below, that it is a false choice between the homosexual and the heterosexual interpretations of Mary's pun--it is actually BOTH that apply!

First, I continue to assert, and therefore agree with some folks in those other groups, that the pun is in one sense about male sex on Navy vessels. This is made absolutely clear by the FULL context of Mary's joke, a context which is universally ignored by those claiming Mary could not possibly have meant this meaning. I do not claim that this ignoring is intentional, but what happens during every discussion of "rears and vices" that I have ever seen is that Mary's quote is such a magnet for our attention that it draws our eyes away from, and leads us to ignore, the full context. But the fact is that Mary's statement is not some isolated joke by the novel's narrator, it is a statement made by one character in a fully dramatized scene replete with dialogue. Here is that full context:


Miss Price has a brother at sea,” said Edmund, “whose excellence as a correspondent makes her think you too severe upon us.”

“At sea, has she? In the King’s (George IV's) Service, of course?”

Fanny would rather have had Edmund tell the story, but his determined silence obliged her to relate her brother’s situation: her voice was animated in speaking of his profession, and the foreign stations he had been on; but she could not mention the number of years that he had been absent without tears in her eyes. Miss Crawford civilly wished him an early promotion.

“Do you know anything of my cousin’s captain?” said Edmund; “Captain Marshall? You have a large acquaintance in the navy, I conclude?”

“Among admirals, large enough; but,” with an air of grandeur, “we know very little of the inferior ranks. Post–captains may be very good sort of men, but they do not belong to us. Of various admirals I could tell you a great deal: of them and their flags, and the gradation of their pay, and their bickerings and jealousies. But, in general, I can assure you that they are all passed over, and all very ill used. Certainly, my home at my uncle’s brought me acquainted with a circle of admirals. Of Rears and Vices I saw enough. NOW DO NOT BE SUSPECTING ME OF A PUN, I ENTREAT.”

Edmund again felt grave, and only replied, “It is a noble profession.”

“Yes, the profession is well enough under two circumstances: if it make the fortune, and there be discretion in spending it; but, in short, it is not a favourite profession of mine. It has never worn an amiable form to me.”

Edmund reverted to the harp, and was again very happy in the prospect of hearing her play. END OF EXCERPT



So Mary makes her pun in direct response to Edmund's question about Mary's large acquaintance in the navy, and Edmund's question in turn is directly prompted by a specific discussion about William Price's experiences at sea, in particular the sad fact that he had spent a number of lonely years at sea in foreign stations.

Now, in that context, reread Mary's answer REALLY carefully, and in particular focus on the phrase "I saw enough".

Everybody always reads that as if it refers only to the behavior of the circle of admirals. I.e., to paraphrase, Mary has seen quite enough of the naughty things these darned admirals do, thank you very much.

But there is a second, at least equally plausible meaning of that phrase "I saw enough" that is always ignored, but which actually fits better with the full context of the above excerpt. It can also mean that Mary is explaining that even though she knows very little about what happens on board at sea among post-captains and other inferior ranks, she doesn't need to know details about the rears and vices at sea, because she has already SEEN ENOUGH of rears and vices even among the small circle of land based admirals, to allow her to extrapolate and also know about what happens at sea!

The negative implication of her statement, bringing the world of the ordinary sailor at sea into the picture, is quite logical, this is not a stretch of interpretation. She is saying she does not need to have information about the rears and vices that were occurring at sea, in William's world, the world of ordinary sailors who are in effect exiled far from home in male-only environments in foreign seas. Why does she not need to have that information first hand? Because she could make an informed inference about what goes on at sea based on what she DID see among the admirals, all of whom, we may infer, were once ordinary sailors at sea in their own youth.

And perhaps some of you are now realizing that what this also means is that Mary may very well be hinting that William has participated in that activity at sea. Mary has just listened to Fanny's heartfelt account of William's loneliness, how much he misses his sister and the rest of his family, how much they miss him, etc etc. And Mary, who has seen far too much of the real world, cannot resist the urge to put a tiny pin into Fanny's naive balloon. No wonder Edmund looks grave.

And to those who will respond that we have no reason to link the ordinary sailors to the circle of admirals, the above interpretation is bolstered by Mary's drawing an explicit parallel between the admirals and the inferior ranks: "they are ALL passed over, and ALL very ill used." It's a variant on "Così Fan Tutte (So Do Everyone, the Mozart opera)", they're ALL the same. And, as in Mozart's and Da Ponte's opera, the irony is that even though the "they" is supposed to be the women, it actually turns out to really be the MEN who are all promiscuous, jealous, narcissistic, primitive, and easily manipulated! Compare "La donna è mobile (Women Are Mutable)" in Verdi's Rigoletto, sung by the Duke, a MALE who happens to be that opera's most promiscuous character! Mary Crawford is saying the same thing--the ordinary sailor at sea, the ageing admiral on land, they all do it.

And that also completes my thought and return to my initial comment. I think it is clear that Mary is talking BOTH about homosexual activity at sea, AND also about the heterosexual lechery and depravity of her uncle's circle of admirals, which almost surely involves females being treated as sexual objects in some way. And those females also seem to include Mary herself, hence her desire to get very very far away from her dear old uncle at the first opportunity. No wonder Mary is Mary.

There is no reason to limit Mary's innuendoes to just one sphere. She is in a way a kind of cynical philosopher of the sexual behavior of the male human primate, having involuntarily garnered her knowledge at a young age from experiences which have profoundly jaded and corrupted her spirit, and she is, in one immortal paragraph, summing up and crystallizing her dearly-bought wisdom--they--men---are indeed all the same.

In Mansfield Park, Mary Crawford makes a controversial joke about her uncle’s Navy friends. When describing ‘a circle of admirals’, she says she has ‘seen enough’ of their ‘Rears and Vices’ – and then jokingly denies that she has made a sexual pun. Her wordplay links the naval titles of ‘vice-admirals’ and ‘rear-admirals’ to sex (‘vices’) and to people’s bottoms (‘rears’).

There was a common association between the Royal Navy and sex between men at the time (that still persists nowaday; think Monty Python or The Village People). This may have been reinforced for Jane by her brothers Frank and Charles, who witnessed many trials for sodomy during their time as Navy officers. Whether Jane intended the pun in this way or not, it would still have been considered a very shocking thing for Mary to say and Edmund (a future vicar) turns grave at her comment.

Edmund, knowing that Mary formerly lived with her admiral uncle, asks about her knowledge of the British Royal Navy. Mary answers him with jocularity, “Certainly, my home at my uncle’s brought me acquainted with a circle of admirals. Of Rears and Vices I saw enough. Now do not be suspecting me of a pun, I entreat.” Her attempt at wit isn’t met with laughter; we’re told that Edmund “felt grave” after she spoke.

There’s no doubt that she’s making fun of powerful naval men here. She’s already said that in her uncle’s home, she socialized only with highest-ranking of them. It’s clear by this point in the text that she’s willing to pillory these men for their faults. Just prior to this line, she describes them as invariably bickering and jealous.

It also seems obvious that Mary is indeed making a pun. She does not reference “Rear Admirals” and “Vice Admirals,” as she could have. She says “Rears and Vices,” with the italics serving to emphasize her punctuated, droll delivery and the double meaning of the words. Mary coyly invites her audience of listeners (just as Austen invites her audience of readers) to conclude precisely what she says she doesn’t want to be suspected of – that she’s uttering a pun.

Oh, I know, she’s a great writer. I don’t dispute that fact. I’m a fan. I’ve read all her novels many times. I continue to follow the literature about her—including Helena Kelly’s recent attempt to turn her into a twenty-first century, right-thinking feminist. It’s not that I don’t admire her lively characters, and the acuity of her observations, and the way her constant irony bristles with intelligence.

It’s her dirty joke.

There’s only one in the entire canon. It’s a pun, and it’s still elegant and funny, two hundred years on. It occurs in Mansfield Park, her longest and most difficult novel, the subject of which, she herself says in a letter to her sister, is “vocation,” and whose heroine is wholly passive, her only freedom the dearly-bought power to say “no.” It’s delivered at a dinner party given by Sir Thomas Bertram, owner of the estate that gives the book its title. The speaker is Mary Crawford, beautiful, accomplished, urbane—and dangerous:

Of various admirals, I could tell you a great deal; of them and their flags, and the gradation of their pay, and their bickerings and jealousies. But in general, I can assure you that they are all passed over, and all very ill used. Certainly, my home at my uncle’s brought me acquainted with a circle of admirals. Of Rears and Vices, I saw enough. Now, do not be suspecting me of a pun, I entreat.

This is a clear reference to sodomy in the Royal Navy, along with the equally clear suggestion that some of the admirals who frequented her uncle’s house are practitioners of a “vice” that constituted a capital offence at the time.

I love Jane Austen. Yet here she dismisses all that human suffering and need in a witticism that is intended to reveal the questionable moral judgment of Mary Crawford—not of the slave-owning Sir Thomas, and certainly not of the Royal Navy. And when I dig deeper, I find that she must have been fully aware of the legal system that persecuted gay people, not just in the Royal Navy but in the market town next door. Local newspapers throughout the period regularly published the trials and punishments of men caught having sex with other men. Sometimes they were hanged, sometimes they got fines and a couple of days in the stocks or six months in an “iron cage” at a workhouse. It was part of the texture of ordinary life. At least they weren't burned at the stake or locked up in lunatic asylums!

Thus, the Vices and Rears joke is no mere barnacle attached to the stately vessel of Austen’s craft, and the clash of values between Austen’s world and ours goes far beyond Chandler’s homophobia, or Wodehouse’s blackface, or references to “papists” in Sterne or Farquar, or Shakespeare’s disgust at the breath and sweaty nightcaps of the crowd. It’s closer to the self-loathing of Evelyn Waugh, who forced himself into the role of a mock-Edwardian paterfamilias and repeatedly betrayed his gay identity in his fiction. The victim turns true believer—and agent of oppression.

So—how is it possible to read such a writer today?


The question for us as readers today is, “Precisely how off-color is her pun?” Is Mary making a joke about powerful old men’s big bums and bad habits (gambling, drinking, gluttony, avarice, and adultery), or is she making a ribald joke about the Navy’s associations with sodomy?

Some argue that it’s unthinkable that Austen could ever have thought about – much less have any character joke about – sodomy. Others see Mary’s lines as unquestionably referencing sexual vices having to do with rear ends. They read them as a dirty joke about anal sex and as proof that Austen’s bawdy, wicked sense of humor – like Mary’s – roils beneath the surface of Mansfield Park. Critics have tried out all positions in between, where Mary’s lines are concerned. Most of us have our own strong opinions about how we ought, and ought not to, read this line. In forming our opinions, we must continue to investigate the larger textual and cultural contexts of Mary’s words.

As readers familiar with the hierarchy of the British Royal Navy in Austen’s era know well, vice admirals and rear admirals were the two ranks that fell just below admiral. Together, these were the three highest titles a naval officer could hold, the rest below consisting of various kinds of commodores, captains, and lieutenants. Rear admiral was usually a title belonging to an older man, often reserved to recognize a naval officer previously passed over for promotion, upon his retirement.

The crucial piece of textual information that we ought to remember in reading Mary’s line is what brings her to Mansfield Park in the first place: her admiral-uncle’s taking a mistress into his London home. His very public act – visible to family, servants, and friends, and therefore fodder for rumor-mongering among all parties beyond – means that Mary can no longer live under his roof. To stay there would be read as her tacit acceptance of his debauched choice. It would make her reputation morally besmirched.

In offering her irreverent pun, then, Mary expresses a jaunty skepticism about the Admiral’s profession, but she’s also taking a jab at his unconventional sexual (and romantic?) choices. She demonstrates a lack of filial piety toward Admiral Crawford that readers might forgive her for, given what we know about his dissolute ways. The Admiral is described by Austen’s narrator as “a man of vicious conduct,” one of the most cutting insults used in all of her novels. Vicious in this context means that he is depraved, immoral, and bad. He is vicious both for his open adultery and for his effectively washing his hands of the care of his unmarried, unprotected niece. He chooses to live in sin with his mistress over dutifully guiding Mary in polite society until she’s safely married off.

Wealthy, powerful men at this time certainly had plenty of adulterous affairs, but they were expected to hide their liaisons. The Admiral could easily have installed his mistress in a separate private residence and visited her there almost as often as he liked, without raising many eyebrows. Later in the novel, he’s described as a man who “hated marriage” and “thought it never pardonable in a young man of independent fortune” (Ch. 30). He flouts convention in relationships out of principle and inclination. Henry Crawford means to be different from his uncle, but he doesn’t manage to hold firm.

But there is one further piece of evidence we ought to consider in reading the “rears and vices” line. The word “vicious” is, of course, from the same etymological root as vice. That connection would probably not have been lost on Austen in writing the novel, using both of these words as she did at such crucial textual moments. The Admiral’s most visible and recent viciousness – that most centrally related to way the plot unfolds – is his illicit heterosexual activities.

The vices that Mary is most likely to have seen under her uncle’s roof (if we are really to believe that she’s seen them at all!) have to do with men’s and women’s sex acts. Men’s copulating with wanton women is the vice that anyone who knew her story – and knew the Admiral’s publicly preferred forms of viciousness – would assume she meant. It’s what Edmund would have believed Mary meant. It’s a dirty joke at the expense of her uncle that simultaneously reveals her own sexual knowingness, by association. Acknowledging that association in polite company would be more than enough to have Edmund feeling grave.

We’ll never know the extent to which Austen associated sodomy with the Navy men, but it seems to me very unlikely that she would have lost an opportunity in these lines to have Mary impugn the full range of vices in which the admiral and his peers indulged, while also making fun of their aging, and perhaps ungainly, rears. Given what the novel reveals – the adultery of the uncle and the attempted reform and adulterous repetition in the nephew – it seems clear that Mary (and Austen, in giving her voice) was making the most pointed reference in her pun to the heterosexual vices of powerful old Naval men, not to the illegal, punishable, same-sex vices of men’s rears. Even if it’s not about sodomy, Mary’s unsuccessful joke is a shocking moment of how forbidden sex undergirds this novel. 

sábado, 6 de enero de 2024

YMCA - mi traducción

 YMCA

Un himno gay

Traducción de Sandra Dermark

Principios de enero, MMXIV

................

Chico

no hay por qué estár asá, digo

Chico

Te has de levantar, digo

Chico

Nueva localidad...

¡No hay por qué estar depre!

Chico

hay pa' ti adonde ir, digo

Chico

¿Sin blanca has de sufrir? Digo

Chico

Tú te quedas, y fijo encontrarás

cómo matar el tiempo al final...

Está bien ir a la 

YMCA

Está bien ir a la 

YMCA

Tienen toda clase allá

de diversión,

socializa sin ton ni son...

Está bien ir a la 

YMCA,

Está bien ir a la 

YMCA,

ahí te puedes lavar

y también bien comer,

lo que diga el instinto hacer...

Chico

¿tú me escuchas a mí? Digo

Chico

¿Qué quieres tú de ti? Digo

Chico

Sueños puedes cumplir

pero no sin aprender algo...

Nadie

se aclara en soledad,

tu soberbia

de lado puedes dar,

solo ve allí

a la YMCA

hoy te pueden el día alegrar

Está bien ir a la 

YMCA

Está bien ir a la 

YMCA

Tienen toda clase allá

de diversión,

socializa sin ton ni son...

Está bien ir a la 

YMCA,

Está bien ir a la 

YMCA,

ahí te puedes lavar

y también bien comer,

lo que diga el instinto hacer...

Chico,

una vez yo fui tú

Yo sentía a

todo el mundo en contra de mí

Y tanto

sufrimiento pasé, 

día y noche desesperé...

Luego alguien

se me apareció a mí 

"Calle abajo,

algo te espera a ti,

un lugar que

llaman YMCA,

allí verás la luz otra vez..."

Está bien ir a la 

YMCA

Está bien ir a la 

YMCA

Tienen toda clase allá

de diversión,

socializa sin ton ni son...

Está bien ir a la 

YMCA,

Está bien ir a la 

YMCA,

ahí te puedes lavar

y también bien comer,

lo que diga el instinto hacer...

Está bien ir a la 

YMCA

Está bien ir a la 

YMCA

Tienen toda clase allá

de diversión,

socializa sin ton ni son...

Está bien ir a la 

YMCA,

Está bien ir a la 

YMCA,

ahí te puedes lavar

y también bien comer,

lo que diga el instinto hacer...

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)





sábado, 4 de junio de 2022

PRIDE ASTROLOGICAL PARODY OF WALTZING MATILDA

 This is part of one of two initiatives I am doing for June. One is a Pride initiative and one is a Povel Ramel - a Swediah singer-songwriter whose centennial was right now, on the 1st of June 2022 - initiative. Starting today these initiatives are doing well on my blog... This Waltzing Matilda parody is only the tip of the iceberg (right on the day I'm going to watch Hamlet live)


Once a queer Aquarius entered a watering hole,

under the shade of rainbow flag and love free,

and he sang as he watched and waited till they'd mixed his drink:

"You will come under the covers with me..."


Under the covers, under the covers,

you will come under the covers with me,

and he sang as he watched and waited till they'd mixed his drink:

"You will come under the covers with me..."


Down came a young Aries to drink at the watering hole,

up leapt the Aquarius and grabbed his arse with glee,

and he sang as he kneaded that Aries's derrière:

"You will come under the covers with me..."


Under the covers, under the covers,

you will come under the covers with me,

and he sang as he kneaded that Aries's derrière:

"You will come under the covers with me..."


Up whizzed the sergeant, mounted on his motorbike,

down marched the coppers, one, two, three!

"Who's that fair young Aries you've got lolling in your lap?

You will come under the covers with me!"


Under the covers, under the covers,

you will come under the covers with me,

"Who's that fair young Aries you've got lolling in your lap?

You will come under the covers with me!"


Up sprang the Aquarius and stormed out of the watering hole...

"You'll never take me alive!" said he...

And his voice may be heard in any bar with a rainbow flag:

"You will come under the covers with me..."


Under the covers, under the covers,

you will come under the covers with me,

And his voice may be heard in any bar with a rainbow flag:

"You will come under the covers with me..."



domingo, 30 de enero de 2022

ON THE MANDSDRAGT WITH A FAIRYTALE AUTHOR

 CASSANDRA SOLON PARRY (the fairytale author): 'The Little Mermaid' is, of course, a literary fairy tale by Hans Christian Andersen which first appeared in print in 1837.

There are any number of interpretations of the original tale. The one I find most compelling is that the story expresses a love the author had for his friend, a man named Edvard Collin. Andersen's love was unrequited but he did (like The Little Mermaid) take the risk of expressing it.

'I languish for you as for a pretty Calabrian wench...' he wrote in a letter to his friend, 'My sentiments for you are those of a woman. The femininity of my nature and our friendship must remain a mystery."

Collin later wrote in his memoir, "I found myself unable to respond to this love, and this caused the author much suffering."
...

I'd love to hear if any part of the fairy tale resonates with you. What moment in the many versions of the tale of 'The Little Mermaid ' touches your heart?

SANDRA DERMARK: The fact that the prince had breeches sewn for her so she could ride on horseback like him and follow him mountaineering is my favourite part/moment. Male critics like Jacob Bøggild say he is doing it to protect himself as a betrothed straight male from sexual temptation (seeing her as a boy means friendzoning), while female feminists like Maria Tatar and yours truly focus on the freedom that this gender transgression gives the little maid in page's breeches when horseback riding and mountaineering. What is your humble opinion on this aspect of the tale?

CASSANDRA: Thanks for this interesting question. I actually see this moment in the story as signalling both of these things: the little mermaid's expanded personal freedom and the Prince's refusal to treat her as a romantic interest (similar to the earlier moment where he allows her to sleep on a silk pillow outside his doorstep). It's interesting to me because it also relates to the story's theme of transformation, hinting at a gender fluidity which has been noted as part of the story's subtext - a fluidity which was appealing to the author but would not have been accepted by the readers of the time if put in more explicit terms. Without writing an essay on the subject, that is my take. 

SANDRA: thanks for you seeing both sides of the story across the binary and even the gender fluidity/queering. Also if we take the Little Mermaid to be an avatar for bisexual Andersen himself and the Human Prince as a counterpart to his patron's son and unrequited love Edward Collin, who married a society girl for power and friendzoned Andersen, this detail of the breeches in the Little Mermaid original tale can be understood even through a queer lens!

jueves, 23 de septiembre de 2021

SARAH VIEHMANN ON THE Prince and Princess in H.C. Andersen’s The Snow Queen

 Says Sarah Viehmann:

Today is for the Ace-spec Prince and Princess in H.C. Andersen’s The Snow Queen

Andersen’s The Snow Queen is split in five parts that sort of tell five short tales. The fourth tale is called “The Prince and the Princess”. In it little Gerda, who is looking for her friend Kai after he was taken by the Snow Queen, learns about a Prince and Princess about which we are told the following by two helpful crows:

  • The Princess is the sole ruler of the kingdom and uncommonly clever, but because of this she was also rather bored.
  • She made up her mind to marry “as soon as she could find a husband who would know how to respond when spoken to”. Any attractive young man willing to try his luck could come to the castle and the Princess resolved to marry the one that “seemed most at home in the castle and spoke the most eloquently”.
  • The newly made Prince is a short young man with bright eyes and old clothes, who did not come to court the Princess, “but to listen to her wise words. He liked what he heard, and she took a shine to him too.”

When Gerda goes to find them, hoping that the young prince is her friend Kai, she finds them asleep in a gorgeous bedroom, sleeping side by side in two separate beds, that have been crafted to look like lilies. A white one for the Princess, a red one for the Prince, both hanging from a golden stalk.

Instead of being angry that Gerda snuck into their room, the Princess comforts her, the Prince gives up his bed for her, and the next day they give her warm clothes and a carriage full of food to continue her journey.

And to top it all off they appoint the two crows to be their official “court crows”.

So basically, Hans Christian Andersen gave us a couple of kind, clever, crow-loving, ace royals and I for one intend to love and support them until the end of time.

martes, 31 de agosto de 2021

GENDERFLIPPED OTHELLOS: MY FIC VS. THE OFFICIAL NOVEL




 https://www.google.com/search?q=debra+chapoton+othello+retelling&rlz=1C1ONGR_esES968ES968&oq=debra+chapoton+othello+retelling&aqs=chrome..69i57j33i160l2.11598j0j15&sourceid=chrome&ie=UTF-8


Now on to compare and contrast To Die Upon a Kiss with my own unofficial fanfic/playlist retelling, Daily Beauty...

Overview of my own genderflipped Othello postmodern AU.

AURÈLE (Othello)

Age: 28

Body Type: T (Physically fit, war orphan and child soldier)

Ethnic Group: Yoruba

Star Sign: Scorpio

Tutelar Deity: Ares (Ogun)

Siblings: None

Hair colour: raven, tips dyed crimson

Eye colour: black

Skin colour: latte or milk chocolate



Desmond & Cathy (Ruslana is below)


DESMOND (Desdemona)

Age: 25

Body Type: I 

Ethnic Group: Celtic

Star Sign: Libra

Tutelar Deity: Hephaestus

Siblings: None

Hair colour: ash blond

Eye colour: green

Skin colour: white rosy


Childhood Friends with:

 

CATHERINE "CATHY" (Cassio)

Age: 25

Body Type: 8 (moderately fit nerd/Speculative Fiction Geek)

Ethnic Group: Celtic

Star Sign: Aquarius

Tutelar Deity: Hera

Siblings: None

Hair colour: strawberry/Titian blond

Eye colour: honey

Skin colour: white with freckles




Yara (Iara), Emílio, & Branca - the de Souza siblings (orphans after a tram accident/terrorist attack)


EMÍLIO (Emilia)

Age: 29

Body Type: T 

Ethnic Group: Mixed

Star Sign: Virgo

Tutelar Deity: Demeter (Oshun)

Siblings: Yara and Branca (eldest brother)

Hair colour: raven

Eye colour: black

Skin colour: latte macchiato


YARA/IARA (Iago)

Age: 25

Body Type: I

Ethnic Group: Mixed

Star Sign: Gemini

Tutelar Deity: Apollo (Eshu)

Siblings: Emílio and Branca (middle sister)

Hair colour: raven, tips dyed platinum

Eye colour: black

Skin colour: latte macchiato


BRANCA (Bianca)

Age: 18

Body Type: 8 (naturally attractive, without any bodily enhancements)

Ethnic Group: Mixed

Star Sign: Leo

Tutelar Deity: Zeus (Shango)

Siblings: Emílio and Yara (youngest sister)

Hair colour: raven, tips dyed rainbow

Eye colour: black

Skin colour: latte macchiato



RUSLANA (Roderigo)

Age: 20

Body Type: 0/8 (spoiled/fit)

Ethnic Group: Slavic

Star Sign: Cancer

Tutelar Deity: Hermes 

Siblings: None

Hair colour: wheat blond, tips dyed pink

Eye colour: icy blue

Skin colour: rosy


Sensei and the setting - inspiration from my all-female self-defense classes

The main setting is an all-female self-defense class in a coastal urban area inspired by Valencia, which serves as the home of the whole cast.

The themes of body image and coming out in my retelling - there's nothing wrong with looking or loving this way; in fact these themes outweigh race in my fic.  This is related to "Beauty-and-the-Beast" type of tales (even those where the Beast is female and the Beau is male, or queer retellings), and the issue of outer vs. inner beauty - see below. The relationship can only blossom if both partners put inner before outer beauty and love one another warts and all (after all, we decorate evergreen conifers, not rosebushes, for Christmas!); inner beauty is the "daily beauty" in my title and Cathy & Branca bond over British comedy (Fawlty Towers, Blackadder, Monty Python...); as Desmond & Aurèle do over absent parents...

Outer Beauty vs. Inner Beauty (ie intelligence, wit, wisdom, kindness, sense of humour... inner beauty is the "daily beauty" in my title!). Most versions of Beauty and the Beast have, as counterpoint to the princely Beast, a brother-in-law or a suitor (if she is an only child, like Gaston in the animated musical) who is physically attractive yet dimwitted and shallow and in love with himself. Long story short a narcissist. //// Both Ruslana and Aurèle fear that they fit this character stereotype and are not acknowlegded for their depths (both suffer trauma because Aurèle was a child soldier in a revolution; Ruslana is a mafia clan heiress)...

Ruslana is manipulated by Yara because of Ruslana's insecurities about her own body image and the fact that she sees herself as a whale or hippo and that she feels Desmond will not like her and will prefer a girl who is more fit (even if darker like Aurèle)... in the end it proves her downfall  --- MORE ON RUSLANA AND HER POISONING SHOVED DOWN THE BRIDGE LATER ON!!!!

In the meantime Cathy comes out with Branca and accepts herself as what she is, instead of what her mum and dad want her to be burning calories and striving to become... partly 'cause her new ladylove accepts her warts and all!!! and Cathy is all she has left with Emílio hospitalised in the ER and Yara on the lam... so Daily Beauty was all about Cathy's and Branca's daily beauty and not anyone else's... awwwww awwwww awwwww awwww awwww awwwww awwww caught in a queer romance (anyone else?)...

OBSERVE THE MASTER OF THE STRINGS!!! Yara as Spider in the (WW)Web and the weight of social media is real in making both Aurèle and (nearly) Branca embrace the scandal of Desmond and Cathy being in allegedly a carnal relationship... in our days, the element of the social network, added to the gris-gris (charm which replaces the handkerchief in this version), was something that did not exist in the seventeenth century and that adds more complexity to this Othello retelling.  If everyone in an online peer group is convinced from photos uploaded on social media that Desmond and Cathy are together, what a Pandora's Box is opened for everyone (even the childhood friends and alleged "lovers" question their relationship at one point).... YARA is a master user of social media, with the rest of the cast as "insects" on her WWWeb.