God Bless Anita Bryant

Friday, May 16, I had my first experience with a mental health/chemical dependency conference hosted by a drag artist. The incomparable Aleksa Manila presided over the “Saying it Out Loud” conference, complete with multiple costume changes and delightfully tasteless jokes between various announcements, awards, introductions, and seminars. This was the thirteenth annual gathering of this conference, which was created with the goal “to continue to co-create learning, growth and understanding of the best practices and relevant clinical services needed to support members of the lesbian, gay, bisexual, transgender and questioning communities.”

Dr. Ronni Sanlo served as the keynote speaker, as well as screening a new documentary, “Letter to Anita,” about her almost-wasn’t involvement in LGBTQ activism. Now I’m going to get into a few spoilers here, but I don’t think the basics of Sanlo’s story are the heart of the documentary, as much as is the personal perspective she brings to them. So, when I say her activism “almost-wasn’t,” I mean that Sanlo, like a number of lesbian women of her generation, went about her life as a heterosexual woman, married (to a man) with whom she had two children, not really aware that there were other options.

Unfortunately, just as Sanlo was realizing that there were other options, that the attraction she felt to women wasn’t something that made her completely alone in the universe, Anita Bryant was ginning up Florida’s legislature to pass laws denying parental rights to gay parents. Sanlo’s divorce went through.  Her children, for all practical purposes, were taken away from her.

Liberty turns her back as Anita Bryant looks to the sky, expecting Jesus to fly down and smite the gays.

Liberty turns her back as Anita Bryant looks to the sky, expecting Jesus to fly down and smite the gays.

Hearing the story now, it seems unfathomable to me. In part, my disbelief comes because at the time Sanlo was being viewed as an unfit parent simply for acknowledging who she was, I was living a few doors away from a blended family—two lesbian mothers with three teenage children among them. Granted, at the time, I was in grade school and not really aware that the two parents in that household were ‘romantically linked.’ I was under the impression, for whatever reason, that the families were living together for other reasons—economic? ecological? I remember that, in the fifth or sixth grade, when our class was given an assignment to write an editorial letter about an issue of concern, I mentioned the family as I explained why we shouldn’t be mowing down forests and fields to build new houses when there were other options, including multi-family homes, that would allow greater preservation of nature. Clearly, I had missed the more important political/social issue facing the family.

At any rate, the nature of my neighbors’ relationship was eventually pointed out to me by gossiping peers, with the implication that I was stupid for not having realized it, along with the weird sexual goings-on that were certainly a part of that relationship. Not to say that I was super-forward-thinking at the time, but I knew the two women as my neighbors who had been pleasant to me whenever I encountered them. So whatever sexual things may have been going on between the two women were of about as much interest to me as those of the parents of anyone I knew. That is to say, I really didn’t devote much time at all to thinking about sexual things between various peoples’ parents, and may, as I tilted toward pubrerty and all manner of prurient thoughts, have actively avoided thinking about them.

As far as I was concerned back then, anyone who was cool and/or innocuous toward me warranted much less concern, anger, or fear than the bevy of teenage male piltdowners who seemed to have little more to do than roam the suburban streets trying to prove their masculinity by tormenting children much younger and smaller than them—a model of “manhood” I unfortunately subscribed to briefly when I hit a similar stage in life.

I can only imagine that the lives of the couple from the blended family had some parallels to Sanlo’s—at least in terms of them apparently having partnered with men to build families in order to live out the deliciously limiting American Dream. It’s not too big of a stretch to believe my neighbors, like Sanlo, had seen few other options for relationships but hetero marriage and procreation. It was my understanding that both of my neighbors were divorced, although, like same-sex partnerships, such things were not discussed a great deal at the time, despite divorce quickly becoming commonplace—something that would reach almost all of my friends who hadn’t, like me, experienced the death of a parent. And if the exes of my neighbors were still coming around to visit their teenage children, I wasn’t aware of it. Then again, I wasn’t aware of much that went on in the lives of those teens, since there was far too great of an age gap between us—that impossibly vast chasm between elementary school and high school—for us to concern ourselves with each other.

Speaking of parallels and gaps, “Letter to Anita” touches on another critical piece of Sanlo’s life that fits in with the development of my own understanding of individual rights, freedoms, and what it actually means to be something “other” than heterosexual: Anita Bryant’s crusade against, well, all people who don’t fit her very narrow definition of appropriate relationships (never you mind Bryant’s own divorce).

As I’ve noted before on my blog, I was raised religiously, in the Lutheran Church, Missouri Synod. My father was a pastor in said church. My father died when I was rather young. I spent a great many years struggling with religious ideals and how they fit into the world. And despite my current agnostic tendencies, I still hold onto an idea of religion as an expanding element in peoples’ lives, a force that should open people up to larger experiences, a force that should create love and acceptance, as opposed to a limitation on peoples’ lives that causes anger, hatred, judgment, and closed-mindedness. I spent a lot of time struggling over moral issues, their relation to legal and spiritual concerns, and how we all get along as a people who are supposed to be dedicated to personal freedom, personal responsibility, community ties, love, and all the rest of that stuff.

But Anita Bryant, with her perfectly coiffed hair and starchily-pressed orange and brown polyester outfits, was telling me, in her own, orange-juice-endorsing way, to fear, hate and distrust people I knew, people who had shown me kindness, people I knew to be funny, smart, and no threat to me at all. She put out albums (which, as a teen, my younger brother delighted in purchasing from the local Goodwill for the purposes of mocking and destroying) filled with patriotic and religious songs, promoting the goodness of the USA and Jesus. Yet, everything she said, every objective she pursued, was in contrast to freedom, goodness, and the anti-judgmental stance that Jesus and America were supposed to represent.

Yes, Anita Bryant, in contrast to all she stood for, or wanted to stand for, had helped turn this white, hetero, suburban boy, and his white, hetero, suburban friends, into supporters of gay America…into people who would forever see the gay menace she was so sure was destroying us all, as nothing more than the paranoid delusion of close-minded, controlling, angry people who were completely incapable of seeing the irony of their anti-freedom, anti-love stance as they waved their flags and thumped their Bibles.  Anita Bryant, as Sanlo notes, managed to galvanize opposition to gay rights opposition–even out into the hetero world and parts of the Christian community she was so sure she could count on to share her views.

So God bless Anita Bryant. God bless Ronni Sanlo. And God bless us everyone.

Suicide Notes from the Cosmic Web of Coincidence

Back around Christmas, I posted a piece about how, contrary to popular belief, the ‘holiday season’ is not the most suicidal time of the year. I’m gonna let you in on a little secret…spring is.

I wasn’t giving the idea of springtime suicide all that much thought, until the news of a note from Kurt Cobain’s wallet—mock wedding vows that turned out to have been penned by Courtney Love—bounced into the news for a day or two, and I realized I’d been hearing about a lot of recent suicides–well-known and mostly-unknown.

Hearing the specifics of Cobain’s wallet note, on a local radio show as I drove home from work, knocked down a self-imposed wall that had prevented me from engaging with the stories of recently-released information and evidence from Cobain’s death, leading me to think back on my memories from that time.

Back then, my wife and I were making a living designing and printing T-shirts out of our apartment, selling them at the Fremont market, and through ads in a local paper, The Stranger, and in national publications Spin, Vibe, and Rolling Stone, as well as doing custom jobs for businesses, bands, and other organizations. News of Cobain’s death had managed to elude us until I saw it in a Seattle Times headline, there on display by the sales counter at a gas station/convenience store across the road from our apartment, where I had gone on a late-afternoon beer run.

As with most deaths, my reaction was one of stunned silence–an unvoiced, “Wow, that’s weird.”  Back home, I hemmed and hawed and didn’t quite manage to relay the information, instead turning on the TV news and waiting for the story to come on.

We had only recently confirmed my wife’s first and only pregnancy; and it hadn’t been long enough for us to share the news with friends and family. I couldn’t stop thinking of that photo of Kurt, Courtney, and baby Frances from the cover of Spin. Cobain, not even a year-and-a-half older than me, had achieved what we were all supposed to want—right? Money, fame, a family—all while getting to tout his artistic integrity and give a big middle finger to…well, whoever he wanted, I guess. He was just getting started. He could continue on being a vital artist, or get old and boring, or become a recluse, or whatever he wanted. He had the resources now, and…

Kurt and courtney and frances

Well, if I steer clear of the conspiracy theories, he killed himself. How was that even possible?

Looking back through a lens of pop culture references, I think of Tyler Durden confirming that we weren’t all going to become millionaires, and movie stars, and rock gods. But Cobain had become that…or at least two out of three.

Also, prior to Cobain’s death, I’d read interviews with Eddie Vedder where he talked about being depressed and drinking too much wine, and I was worried Vedder was going to kill himself…intentionally, passively, or accidentally. Cobain said plenty of dark things, sure, but he was just kidding…right?  And, yeah, I had all the Nirvana albums, and all the tracks that turned up on compilations, credited and uncredited…No Alternative, Hard to Believe, The Beavis and Butthead Experience

In my earliest thoughts about this post, I had some germ of an idea about making a connection between Cobain’s death and my current work…like Cobain’s death had some impact on the trajectory of my life, and…oh well, whatever, nevermind. I think we all try to fit various life events into narratives that make everything add up into some kind of “everything happens for a reason” bumper sticker idea…as if the suicide of a celebrity I had never even met was meant to guide me to my purpose.

It was a good 12+ years from the time of Cobain’s death until I bounced back into school with the intention of becoming a therapist, and then a few more before I had gotten involved in suicide prevention, almost more by happenstance than by a powerful drive to do so. I found out I was good at it–able to handle the stress of trying to redirect people in crisis—trying to suss out what it was they were after, and find a way to address that (which often just comes down to listening and validating the underlying emotions of their distress).

Cobain may have been one tiny thread among numerous others leading up to where I landed, just like the other people I knew (mostly peripherally) who had taken their own lives—or tried to—the bulk of them in spring. But Cobain was never some overtly motivating factor. In fact, I think if I cited him as a big reason for my work, it would be kind of ridiculous… “Man, Cobain’s suicide really changed me, and I decided I wanted to help people.” But to be clear, I have no harsh judgment for whatever factors direct people to engage in ‘the helping professions.’

A supervisor of mine, who was instrumental in providing me with the fundamentals for dealing with people struggling with suicidal thoughts, theorized that the increase in suicides in spring might have something to do with the dashing of expectations…that slogging through a cold, dark winter is one thing when everybody has to put up with the cold and the darkness. But when spring starts peeling open, turning itself toward the sun, grasping those opportunities to grow…and you’re still stuck in that winter mindset…cold, despondent, unable to see the sun or feel its warmth, or to even care about dragging yourself out into it…well, that’s when you lose hope.

In thinking about springtime suicide, I’ve had this other little germ of a thought…that when we are constantly exposed to the idea that everything happens for a reason, it can have the inadvertent effect of making people seek out connections for why they feel shitty. And when they can’t find particular reasons…or perhaps the reasons they find are viewed as trite or easily resolved by the people around them…or maybe the reasons they find all land in the arena of self-doubt, shame, or a sense that they are apparently deserving of the bad things that have happened to them and the lack of happiness they feel…well, it can hurt that much more.

Instead, why not embrace the idea that plenty of things in life happen for no reason at all, except, perhaps, for the culmination of random factors and arbitrary decisions…the cosmic web of coincidence…which can end up dropping anyone down a deep dark hole? (Arguably, this is a ‘shit happens’ bumper sticker argument, but I like to think of it as much more involved).  And why not embrace the idea that darkness is an essential part of being human? As much as happiness may be the goal, as much as we may all want to be millionaires and rock stars and movie gods, even the millionaires and rock stars and movie gods among us can’t completely avoid disappointments, disasters, trauma, and loss—hell, a lot of them are born of that negativity (although I don’t want to promote any ‘tortured artist’ stereotypes).

None of us get to insulate ourselves against negative feelings. Those negative feelings–even feelings of suicide–are actually much more common than people think. But when we’re so fixated on happy, and so fixated on the idea that we can ARRIVE at happiness once and for all, with just the right combination of attitude and effort, we set people up to wonder just what is wrong with them when happiness seems so elusive.

So, check in with your friends and family this spring and every spring (and every other season for that matter). That celebration-free, often contact-free, stretch from New Years Day until the world starts warming up in spring can be long and dark as hell…and when spring rolls around, and people are left feeling like they are still disconnected and down in a hole, despite all the blossoms and rays, that darkness can become something much more overwhelming.

 

 

Suey Park Out of Context, or How a Bunch of (Liberal) White Guys Proved #CancelColbert was Necessary and Didn’t Even Realize it. Part 4: Colbert Gets Snarky, Dodges the Issue

With Cliven Bundy and Donald Sterling grabbing the headlines for their overt, easily-condemned racism, I really should have cranked out these Park/Colbert-related posts a lot quicker. After all, in the U.S.A. we can’t go all that long without another disturbing, race-related story coming to light. And so long as we have people like Bundy and Sterling saying such outrageous things, we can go along ignoring more subtle examples of racism, which really aren’t that subtle at all, as we pat ourselves on the back for not being as bad as those guys.

Still, when I started these posts calling #CancelColbert necessary, the underlying idea wasn’t that it was necessary to cancel “The Colbert Show,” but that the discussion that arose out of the #CancelColbert campaign was necessary, especially given the rather harsh, negative reaction to the campaign, not by the usual hard-right, proud racists, or even the Fox News fan base of racism deniers, but by a large group of people who count themselves among Colbert’s enlightened fans, those people largely being liberals or progressives. The necessity for the discussion was furthered by the severe freak-out aimed at Suey Park, the person behind the #CancelColbert campaign, and the avoidance of actually talking about whether it is okay for white people to use racist language targeting one group in order to criticize/satirize white racism against another group.

“It was a joke,” or “It was satire,” is simply not an adequate answer. It is exactly the kind of thing that Rush Limbaugh fans say anytime anybody criticizes him for his vulgarity and stupidity—“It’s just a joke. Get over it. Why are you so sensitive?”

The underlying debate is, arguably, another version of whether it is okay for white people to use “the n-word,” in any of its variations, and if they can expect that people will take it in the way they intend—or if it’s just plain offensive regardless. If you want to get down to finer points, it is possible to argue that Colbert’s language wasn’t specifically a racial slur against people of Asian descent, in the same way that “the n-word” is a slur against people of African descent. (Of course, maybe “people of African descent” isn’t the best description, since that includes everybody on the planet–but I think you take my meaning).  Still, the language Colbert used was not innocuous.

Consider it: “The Ching Chong Ding Dong Foundation for Sensitivity to Orientals or Whatever.” Just imagine you heard this language, or more specifically, the “Ching Chong” or “Orientals” part, coming out of the mouth of a white person in a restaurant, or a bank, or pretty much any other public setting. Would it strike you as odd? Offensive? Would it seem perfectly okay? If one of your white friends used this language, would you call them on it? Ignore it? Analyze the context to determine if it was an acceptable use of those words?

My guess is that, unless you’re cool with racist digs at people of Asian descent, it might seem more than a little ‘off.’

Yet, despite the clearly offensive (sorry if I’m making assumptions) nature of the language, when Park called Colbert on the use of this language, a bunch of people attacked Park as lacking a sense of humor and failing to understand the context of the joke.  Rather than an exchange of reasonable viewpoints, the ugliest garbage the Internet can produce came flooding out—including targeting Park with unquestionably racist and sexist language, rape threats, and death threats. There was an all-out effort to tear Park down, without ever giving any real consideration to whether the language is, at base, offensive.

Several people, including Park, have noted that Colbert chose to craft the joke with offensive language targeting Asian people rather than other ethnic groups, exactly because it was accepted that the “Ching Chong” language would be seen as an obvious joke, whereas other racially-charged language wouldn’t be so readily viewed as ‘satire’—one underlying message being that Asian people are in on the (white people) joke, and cool enough not to get all freaked out about white people saying racist things in service of satire. Such a belief falls into ideas of Asians as the “model minority”—willing to go along to get along. When Park raised an issue by objecting to the language, fans of Colbert immediately shifted the issue away from Colbert using the language, and on to Asian people who “can’t take a joke.”

Now, I get that Colbert is arguably painted into a corner in that the character he plays on “The Colbert Report,” and the kind of person that character represents, would never issue an apology or acknowledge any kind of mistake or wrongdoing. And given that he is playing a character, it is more than difficult to say anything that would be taken sincerely, or really understood as him breaking character. Still, Colbert’s response, which notably did not refer to Suey Park by name even once despite showing a picture of her, was sadly lacking. It never once addressed the use of the particular language, or why it might be offensive, and instead, chose to repeat the language multiple times, while saying “not my fault” and “don’t take jokes out of context.”

You can watch the whole piece here:  Colbert’s Dodgy Response

Colbert’s response can be summed up in the following points (now drained of humor, sorry):

  1. I am playing a character.
  2. I was mocking Dan Snyder.
  3. The joke was repeated several times (reruns and social media) with no reaction.
  4. Somebody other than me sent the problem tweet.
  5. The tweet did not provide any context for the joke.
  6. The news media blew this out of proportion
  7. Michelle Malkin attacked me over this, and she is clearly worse than me.
  8. This took the attention off Dan Snyder and put it on me.
  9. I’ve done a number of other pieces involving race issues that would seem really bad out of context.

So much of this response seems as if it were crafted by handlers following social media reaction, who then ran it by a focus group just to make sure it would resonate with Colbert’s adoring public. It was a joke/satire—check. You’re taking it out of context—check. Don’t you get it?—check. Why now?/Why this?—check. Snyder is the issue here—check. This was blown out of proportion—check. Michelle Malkin sucks—check.

Colbert’s response, by failing to name Park, implies that Michelle Malkin—someone many Colbert fans despise—is the person most associated with the #CancelColbert campaign. It also has this creepy mythological undertone of refusing to name one’s enemy—“She Who Must Not be Named” in Harry Potter Parlance. Or, if you want to go into a history of racial issues involving naming and claiming, Columbus declaring, well, everything for Spain while refusing to acknowledge or accurately identify those he was claiming it from, or even concern himself with whether they were speaking the same language…

Okay, maybe that’s being a bit dramatic, but why couldn’t Colbert say who started the campaign, or even identify what she said was the underlying point? Don’t want to add any more to her (as every hack has written) 15 minutes of fame? Sorry, I don’t think Park is going away that soon, unless it is by her own choice. (And, btw, you don’t get to claim somebody and her particular form of communication is insignificant while also blaming her/it for allegedly derailing an important national conversation. Calling attention to a joke, thereby creating a national conversation is not the same thing as derailing a conversation that was already taking place). Don’t want to direct any attention toward her because then people might see that she has already engaged the same kinds of “hashtivist” campaigns in service against racist mascots? I guess it really doesn’t serve your attempt to tag someone as ‘anti-First-Nations’ if she’s shown support for First Nations people. Don’t want to answer the question regarding the use of particular forms of language? That sounds more like it.

I’d have at least a little more faith that Colbert’s audience is laughing at the sophisticated satire and context of the joke if they didn’t all giggle each time he used the “Ching Chong” language, as if they were toddlers hearing someone say “poopy.”

I’ll concede that Colbert isn’t the poster boy for racist comedy.  He’s been a voice for progressive causes, and has called out hypocrisy in politics, religion, and the media for a good long while.  Still, if someone questions something he does, it doesn’t speak highly of his audience if they are going to react with anger and hate–regardless of who is asking the question.  If someone asks whether Colbert’s language was racist, supporters of Colbert replying with name-calling, particularly grossly racist name-calling, doesn’t really lead to the conclusion that they are enlightened consumers of sophisticated comedy.

And when those supporters, and Colbert himself, dodge the actual question that was raised, they don’t appear to have some amazing sense of humor that the questioners lack.  They just look like they’re afraid of the question.

I’m still not sure why it was so impossible for (white, liberal) people to have this conversation in particular. I’m still not sure why Park had to be attacked by Colbert fans who were unable to accept the idea that maybe this kind of language should be dropped. After all, when Rush Limbaugh mocked Chinese President Hu Jintao with a ridiculous verbal stream of mock-Chinese “ching chong” talk, plenty of people rightfully criticized him.

Some have said the use of the language comes down to intent—that Limbaugh was talking in ignorance, while Colbert was talking with satire in mind.  And, sure, there’s a difference there. But isn’t that just a way of saying that we are laughing with Colbert, and laughing at Limbaugh? Or that Limbaugh was laughing at Asian people, while Colbert was laughing with Asian people?  But, then, where does that leave you when you find out that not all of the Asian people are laughing with you? Or at you? Or at all?

At base, it’s the same language. It’s the same stupid joke. Whether someone is laughing at or with somebody, they’re still laughing at the idea that all that “ching chong” talk is the basis of a good joke.

And when Colbert fans start decrying the people who questioned the use of the language in the first place, and acusing them of being anti-white, they sound an awful lot like those racism-denying Fox News fans—you know, the ones who think that the real race issue in America is that non-white people dared to admit that they aren’t all that happy with the way white people treat them—or talk about them.

Suey Park Out of Context, or How a Bunch of (Liberal) White Guys Proved That #CancelColbert Was Necessary and Didn’t Even Realize It. Part Three: Chez Pazienza’s Double-Filtered White Whine

Chez Pazienza of “The Daily Banter” wasn’t even able to make it past the title of his piece about Prachi Gupta’s Salon.com interview with Suey Park, auteur of the #CancelColbert Twitter campaign, without stepping in it. Yes, Pazienza thoughtfully titled his non-analysis of the interview “We Read Salon’s Interview with Suey Park So You Don’t Have To.” That is to say, when a controversy blew up in regard to the use of racist terms in humor, based heavily on the idea that white privilege is at play, Pazienza (a self described “white guy”) responded by telling his audience not to read what the originator of the conversation, a person of color, had to say. Instead, Pazienza filtered what he calls Park’s “hashtag outrage” down to a more appropriate white-guy outrage at Park’s ideas, all while failing to actually address the bulk of the ideas Park touches on in the interview.

Pazienza provides two full paragraphs of his own vitriol before actually beginning to speak directly to anything Park said, proclaiming that the #CancelColbert campaign was never really about addressing racism, and all about Park calling attention to herself. Sounding like a Fox News curmudgeon/commentator decrying the elitism of educated folk, Pazienza bashes Park for her “mindless repetition of buzzwords and narratives drilled into a willing mind by a modern humanities and critical race theory education.” Pazienza’s imposed narrative, then, is that Park is a narcissist whose education has made her an academe-bot who is completely out of touch with reality and so should be duly ignored.

Pazienza further reports that he would “be curious to approach some of the Twitterati I respect who have inexplicably defended her and ask” (following the publication of the Salon.com interview), “if they feel like they still can.” Sending off a few private messages, or e-mails, making a phone call, or even reading through tweets that those “Twitterati” have posted is apparently too time-consuming for Pazienza, since it is much easier to make the blanket statement that such support is “inexplicable,” thereby avoiding the risk of being confronted with more ideas that Pazienza would then have to either ignore or misrepresent.

You can read the whole piece here: Pazienza strikes a blow for…well…even he doesn’t know.

Pazienza goes on to state that he “is not going to fully and seriously analyze the interview” but will instead “post some of the best excerpts of it here” and “leave it to you to decipher in the comment section,” because, of course, website comments sections are where real critical thinking and reasoned debate shines. Abdicating the writer’s responsibility to actually provide any kind of coherent analysis of the interview or the points therein, Pazienza instead lifts portions of the interview and makes snide comments about them without even attempting to show any understanding of anything, aside from how annoyed he got at reading said portions. It’s anyone’s guess as to why Pazienza thought he had put together a winning strategy for proving that Park, not Pazienza, is the unreasonable one.

Following his first selection from the interview, wherein Park says that the particular context of her #CancelColbert campaign is irrelevant to the larger conversation, Pazienza slams Park for her “combative tone.” Pazienza’s roughly-400-word introduction, trashing Park and (Paziena’s interpretation of) her intentions, is, in Pazienza’s view, appropriate to “reasonable, sane” people, while Park steering the conversation away from questions of specific context somehow shows she’s out of control.

Pazienza then skips over the part where Park explains her view that the ‘default position’ in the whole debate over #CancelColbert has been to read everything Park has said as literal while reading everything Colbert said as satire, and to assume Park didn’t understand why Colbert made the joke that he did. Among other things, that default position has led to the much-repeated storyline that Colbert’s use of hyperbole is justified, while Park’s use of hyperbole is simply misplaced anger. But, since Pazienza is trying to make a case that Park is aiming her anger at the wrong target(s), it’s best not to explain that she might have intentions/targets other than the ones Pazienza assigns to her.

Pazienza then includes several lines from the interview which involve Park explaining follow-up issues to the paragraph he left out, such as the idea of people of color being made to “use the right tone…in order to be heard.” But Pazienza already belittled those ideas up front, by labeling them “the problem with the world, according to Suey.” Funny that Pazienza chastises Park for her combative tone, then suggests Park is being ridiculous for pointing out that people of color are told to keep their tone in check. Or maybe that’s some of Pazienza’s own “sheer madness—or willful bullshit” to use his own words.

At any rate, Pazienza’s only takeaway from the tone-related excerpt is that Park uses the phrase “whiteness at large,” a phrase that Pazienza apparently believes to be so ludicrous that all he needs to do is repeat it to make it clear that the phrase, and whatever Park said in relation to it, is worthy of derision. (Perhaps if Pazienza hadn’t skipped that paragraph about hyperbole, he might be able to process some of this a little better). Of course, Pazienza does not bother to try and explain or contextualize the phrase—again inadvertently proving Park’s points for her. That is to say, Park connects the idea of “whiteness” or “whiteness at large” (as opposed to the specific Colbert joke and Colbert’s response to Park’s criticism) to the overall idea that it is made incumbent on people of color to understand the intentions of white people, while it is not considered reciprocally necessary for white people to try to understand the position of people of color. For example, Park has been repeatedly asked if she understands the context of Colbert’s joke, while those asking the question assume they understand what Park meant by her criticism of the joke—that assumption being that Park did not understand the context of Colbert’s joke or she would not have criticized it.

Park also made the comment about “whiteness at large” while explaining that she did not want the discussion of “oppressiveness” narrowed down and confined to either “The Colbert Report” or the particular joke that led to the #CancelColbert campaign. In other words, Colbert’s joke was not an isolated incident, and certainly such use of language is not only confined to Colbert. One can only guess that Pazienza believes that it was reasonable for Gupta to ask the question of whether it was Colbert’s TV show as a whole, or just one joke by Colbert, that was “oppressive,” and that that Park could have answered in any way that Pazienza would have found acceptable.

The next excerpt involves Park responding to a question about what she wants out of her “revolution,” which ends with Park asking for the question to be repeated because she was “distracted” by “a bird outside my window.” Pazienza labels this “the best Millennial-ADD moment or affected impression of an ADD-moment…you could possibly imagine.” For the time being, I’ll leave off any detailed discussion of the politics of using a diagnosable mental illness as an insult, and just ask what the hell is a “Millennial-ADD moment” or an “ADD-moment” at all?

Perhaps the more interesting question, though, is why, in an interview allegedly “edited for clarity and length,” the Salon.com editors thought there was some legitimate reason to include Park’s comment about being distracted, especially given that the editors set the sentence on it’s own—which they did not do with any other sentence in the interview. So, it appears that the editors deliberately set the particular sentence apart in such a fashion in order to call attention to it so they could paint Park as a flake. Or does Salon.com routinely print such comments in interviews? It seems impossible that Park was the first person ever in the history of Salon.com to get distracted during a phone interview and to ask for a question to be repeated. Yet Pazienza mocks Park for losing her train of thought, as if it is evidence of mental illness or some deep character flaw.

Pazienza goes on to accuse Park of “staggering narcissism” and “putting her work writing Twitter hashtags on the same level as civil rights pioneers who truly put their lives and futures on the line to advance noble causes.” And maybe it would have been pretty narcissistic for Park to put her work on the same level as civil rights pioneers, if she had, in fact, done that. But what she actually said is that “white America” has repeatedly asked people of color to be “reasonable” if they want white America to support them, and that “big historical figures in racial justice were never reasonable” and were “painted as crazy.” Park may be positioning herself in a historical pattern (a positioning which Pazienza inadvertently validates by accusing Park of being unreaonable and unstable), but she didn’t say anything like ‘my #CancelColbert campaign is set to eclipse MLK’s “I Have a Dream” speech in terms of civil rights milestones’—although Pazienza implies Park has committed some such blasphemy.

One might also note that, on the matter of placing one’s life and future on the line, Park has received numerous death threats, rape threats, and been hit with a barrage of exceedingly offensive sexist and racist insults because she criticized something that her detractors have repeatedly characterized as “just a joke.” The threats, as Park notes in the interview, led to the necessary cancellation of some of Park’s public appearances due to safety concerns. I hope Pazienza thinks trolls who threaten rape and murder are a real problem, and wish that the existence of such trolls and threats would have provoked a more powerful response from Pazienza than his statement that Park “doesn’t deserve to be threatened” and that nobody should mock her for her “background or gender.” He does say, though, that Park should be mocked for her “deeply absurd opinions” which are “deserving of every bit of ridicule and derision that’s been heaped on them”–an argument that would hold more water if Pazienza showed any ability to articulate what those opinions actually are. One can only guess that Pazienza’s failure to examine Park’s arguments slips over into a failure to really consider the damage done by trolls who think nothing of engaging in assaultive behavior via Internet, and his unfortunate choice of diction leaves open the question of who Pazienza believes is actually deserving of threats.

Pazienza goes on to get offended that Park answers in the affirmative in response to the question of whether “white men are sort of the enemy.” Oh, Lord, what atrocities will she commit next? Why, she might even say that she thinks white men should acknowledge that they have a privileged position in society!! ¡Qué horror!

Of course, Pazienza fixates on the “enemy” word, instead of on the idea that maybe white guys should acknowledge that they have privilege in society. He says “there’s nothing wrong with” acknowledging white privilege (although he uses a whole a lot of words to cushion the blow of this devastating concept), and only utters it after complaining about Park’s “youthful moral certitude” and “black and white” thinking. Apparently in Pazienza’s world, “sort of” and “acknowledging white privilege” are words and concepts associated with all-or-nothing thinking. Pazienza then lobs accusations that Park, by making statements acknowledging white privilege and labeling white men as “sort of” enemies, while at the same time failing to point to the accomplishments of white allies, is “unbelievably childish” and “shockingly stupid and counterproductive.”

So, once again, we are treated to the finger-pointing tantrum of somebody falling miserably short of understanding the perspective of someone other than himself, or even trying to understand it. Pazienza says Park’s perspective is about “incremental but important positive changes not being enough for those who believe it’s all or nothing.” And, not to draw the MLK-Park connection, but what was all that stuff in that Birmingham jail letter thingy about ‘how long are we supposed to wait for white people to achieve the ability to be comfortable enough for real equality with people of color?’

Yes, Pazienza thinks Park, who he summarily dismisses as ridiculous, is in the wrong for lacking the maturity to acknowledge all the amazing things white people have done for people of color in the context of an interview regarding the problem of using racist terminology in comedy.

So, Pazienza accuses Park of alienating allies and potential allies by using hyperbole, when Park’s initial point was that Colbert’s use of (particular forms) of hyperbole is (potentially) alienating to people of color. But, again, in Pazienza’s view, it is up to Park to be conciliatory and to have the right tone, not Colbert. Strangely enough, this pressure for people of color to “behave” so that (white) people understand their good intentions and may just decide to help them to become equals with whites, while white people can say what they want and expect/demand to be understood (by people of color AND white people), is exactly what Park spends much of the interview explaining.

Pazienza goes on to accuse Park of not caring about Native Americans because (in his view) she made herself the focus of Colbert’s joke about Dan Snyder’s ignorantly-named Redskins society, instead of just letting Colbert’s audience laugh at Colbert’s joke and return to doing nothing about the issue of racist team names/team mascots. Never mind that it was Pazienza and his ilk that turned the spotlight on Park and her personal flaws rather than having an actual discussion about Park’s criticism of racist jokes being used to criticize racism. Pazienza, like his pouty brethren, ignores the fact that Park has been involved in other “hashtag activism” campaigns in relation to the issue of racist mascots. After all, it’s much easier to say Park is all about herself than to acknowledge anything she has done that might go against the ludicrous narrative that Park ruined everything that Colbert was fighting for—y’know, because his original joke was aimed at making sure people pushed Snyder to change the name of the football team he owns.

Pazienza can’t resist tacking on the whiny white-guy complaint that Park would invalidate his opinion simply because he’s a white guy, and then asserts that just because he is white doesn’t give Park a pass from criticism. Okay, but if you’re going to say Park is deserving of criticism, how about addressing the ideas Park raises instead of just getting angry and defensive, and spouting a bunch of bullshit that doesn’t even touch on said ideas? I mean, really, what part of Pazienza’s argument is Park supposed to validate? The part where he accuses her of seeking attention, or the part where he explains that he has no cogent argument to make?

I’ll grant Pazienza that Park can ramble, and that she uses a lot of language that is common to social justice theory, but perhaps not so accessible to mainstream America. But to say that Park’s form of activism is so off-putting that it is going to turn away people who were otherwise right on the cusp of casting off their white privilege, is to give far too much credit to people who don’t already recognize the problem, and to place far too much blame on Park.

Then again, I’m guessing Pazienza recognizes that there is some underlying truth to a lot of what Park says. And if he were to actually attack her arguments, he would put himself in a bad position of having to side with the people who deny white privilege exists and who argue that racial slurs are okay so long as they are in the right context–as defined by white people. So, Pazienza attacks Park’s character, and the way Park presents her information, rather than actually taking on the challenge of meeting her arguments in a more direct fashion. Because, in the end, all he really says is ‘I don’t like her,’ and ‘She’s being too confrontational’—which are points that really don’t amount to anything except the same old white guy crap, where everybody needs to quit being so sensitive, until the “jokes” and criticism get aimed at the white guys, at which point excessive sensitivity is magically transformed into a concern with civility and the need for people to behave like reasonable adults instead of calling names and using angry language.  It is the assertion that demanding that others “get over it” while insisting “you need to understand me” is the exclusive domain of white guys.

And while Pazienza bemoans all the terrible, exhausting work it took him to read Park’s interview, I can’t imagine the trauma he would have been put through if he had actually taken the time to try to understand it and respond to it in some way that wasn’t totally reactionary.  After all, calling your adversary ‘immature’ while you stamp your feet, shake your fists, and hold your breath, is not exactly a good strategy for proving your point. Neither is trying to claim that a bunch of people of varying races and genders agree with you by linking to their posts—some of which don’t really show all that strong of an agreement with you, and most of which take the same, childish ignore-the-argument-attack-the-arguer stance—which Pazienza does at the end of the article, right before he suggests that Pazienza talking about Park was Park’s end goal. So, now, who’s the narcissist?

Suey Park Out of Context, or How a Bunch of (Liberal) White Guys Proved That #CancelColbert Was Necessary and Didn’t Even Realize It. Part Two: Josh Zepps Gets Stupid

Suey Park Out of Context, or How a Bunch of White Guys Proved That #CancelColbert Was Necessary and Didn’t Even Realize It. Part Two: Josh Zepps Gets Stupid

It’s a pretty long trek from “I hear what you’re saying, and it’s worth considering,” to “Your opinion is stupid.” It is, however, just a small step from conducting an interview with the subtext “I don’t have to listen to you,” to actually coming out and saying, “Your opinion is stupid,” which is exactly what Josh Zepps did in his “HuffPost Live” interview with Suey Park on March 31st.

Park made an appearance on Zepps’ show, via webcam from her home, to discuss the #CancelColbert campaign (related to a segment on “The Colbert Report” where Colbert used racist terms for people of Asian descent in order to mock Dan Snyder’s use of the racist Redskins football team name in the name of an organization created with the alleged goal of supporting First Nations people). Channeling Ron Burgundy, Zepps spent the bulk of the interview pushing Park to acknowledge that the Colbert segment that led to Park’s campaign was just a joke, and to chuckle along with him.

Zepps’ preparation for the interview seems to have involved little more than getting a couple of screen grabs off of Twitter, watching the Colbert segment, and coming up with different ways of saying, ‘Come on, it’s a joke. Get over it,’ while smugly smirking and chuckling. It’s unclear if he actually prepared himself to follow the indignant, defensive white male playbook, or if that just came naturally to him.

Apparently incapable of hearing anything Park said, Zepps stooped to asking her if she even knew what satire was, explained the definition of satire, and made multiple attempts to tell her why Colbert’s joke was funny/not offensive, as well as trying to tell her she shouldn’t be upset about racist language if it’s used in a satirical fashion.

Oddly enough, despite his attempt to educate Parks on the meaning of various words and concepts, Zepps didn’t seem to recognize at least one word Park used: “Orientalism.” Zepps failed to distinguish between Colbert’s use of the word “Orientals” (a derogatory term for a huge swath of people from Northern Africa, throughout all of Asia) and Park’s use of the word “Orientalism” (which I will loosely define as the practice of viewing/referring to the region previously mentioned, and the people from that region as exotic, strange, and “other”). Park took Colbert to task for engaging in Orientalism–in this case, making a joke that relied on viewing people of Asian descent as “other” and making them the punchline of a joke allegedly aimed at white racists–not just using the word “Orientals,” although using that word didn’t help anything.

Apparently, realizing he was not going to get any traction with Park on the point of how funny the Colbert segment was, Zepps tried to pull his fellow commentator, Jason Linkins, in on the debate by addressing him directly, saying, “Jason, a part of the whole gag here is the use of the term Orientalism which is such a weird, old, loaded (laugh) like, it’s just a stupid, stupid word. But to get upset about the use of that word when it’s in a satirical context strikes me as misguided.” Yes, that’s right. Zepps attempted to enlist the support of his fellow white guy in an effort to tell Park that having a negative reaction to the use of racist terms that are aimed at people of Asian descent (as Park is) is misguided—y’know, because it was a joke. Or, to put it more bluntly, Zepps asserted the right of white people to tell people of Asian descent how they should react to a joke using racist terms for Asian people.  (In an even more ludicrous exchange Zepps and Linkins spent a short time after the Park interview bemoaning the fact that, as white men, Park was denying them the ability to express, or even have, opinions–this coming from two guys who are paid to sit around and give their opinions on issues on a high-traffic website).

Park responded to Zepps insistence that the use of the racist terms was okay because it was satirical by saying that “satire caters to the audience that you’re speaking to,” and is an indication of “what the audience finds humorous or acceptable.” In other words, Park said that Colbert’s audience was willing to laugh at a joke wherein, to mock a racist, people of Asian descent were used as a punchline. The language Colbert used is still degrading, and the history behind those words is such that it can still provoke some rather powerful responses. But that idea was ignored, or perhaps not even considered. To put it more concisely, Park explained that “white liberals feel like they are less racist because they can joke about people that are more explicitly racist.” But in that equation, the joke still involved the use of racist terms and the joke was still built on the idea that racism is funny.

To further his argument that Park (and, by extension, anybody who had a problem with the Colbert joke) was simply wrong, Zepps suggested Park would better spend her time actually “attacking Dan Snyder’s racism” rather than attacking “a satirical attack on Snyder’s racism.” Again, Zepps tell’s Park what her reaction should be, and what the appropriate issue is, as well as what the appropriate course of action (for Park) should be.

Park’s response to this challenge contained a number of intertwined and somewhat complicated points, all of which Zepps ignored. First of all, Park argued against ‘individualizing’ the issues regarding racism by breaking them down into issues particular to separate ethnic groups, especially when her critique was, at base, against racism, and the use of racism to mock racism.  Park also pointed out that she has been involved in the campaign against racist mascots like the Redskins (see the above point regarding Zepps’ failure to prepare for the interview), and that regardless of the specific issue raised with regard to racism, the response—backlash against the person pointing out the racism, rather than focus on the actual racism—tends to be the same. Park further explains that, even as Zepps tells her she should be directing her attention at Snyder’s racism, he (and many others) choose to spend their energy coming to the defense of Colbert and a joke, while attacking Park, rather than doing anything about the racist mascot that Zepps tells Park to address.

Park made the rather biting comment that for “white liberals” and other supporters of Colbert, “it’s not really about whether or not the Redskins exist or whether or not racism is over, it’s really about feeling like they can’t have fun anymore and feeling entitled to be able to laugh at things that aren’t really funny.” If there’s any doubt about this point, one need only look at how Park has had much more ire directed at her for raising a question about Colbert’s joke than has been directed at Dan Snyder or the Redskins organization, despite decades of people attempting to focus attention on the issue of racist mascots, and a complete refusal by those with the power to do so to change the name of the Redskins. There has been movement on the issue with regard to mascots at the high school and college levels. But, as Park points out, Zepps is directing his efforts at defending a joke that used racist terms, while telling Park what her reaction should be to hearing racist terms used against people of Asian descent, and where she should direct her attention and political activism.

But none of Park’s arguments sunk in with Zepps. What did sink in was when Park criticized Zepps more directly, saying it was “incredibly patronizing for you to paint these questions this way, especially as a white man.” Park attempted to actually have a discussion about the issues she was trying to raise with the #CancelColbert campaign, while Zepps repeatedly defaulted to the idea of “it was a joke” or “it was satire” and insisted that Park was merely misunderstanding Colbert’s intent, and did not know what satire is.

Park went on to say that she didn’t expect Zepps “to be able to understand what people of color are actually saying.” Zepps, and many others, took this to be a completely unfair argument, even racist on Park’s part (Oh no! She said that white people don’t listen to people of color–and in a context where a white guy was clearly not listening to a person of color!). But, throughout the entire interview, Zepps did not once acknowledge anything that Park said, or give any credence to the idea that anybody of Asian descent might be offended by the use of the “Ching Chong” and “Orientals” language that Colbert used. Zepps simply insisted it was a joke, so Park should not be offended. In other words, Zepps didn’t listen to Park at all—and she pointed out that he wasn’t listening to her at all.

Park gives her best

Park gives her best “Thanks for talking down to me” smile.

So, this resulted in Zepps engaging in a little defensive tantrum, wherein he said that being white does not “prevent me from being able to think and doesn’t prevent me from being able to have thoughts…reasoned perspectives on things.” Note, first, that Park did not say that being a white person prevented Zepps from thinking, she said it was getting in the way of his ability/willingness to listen to what she was saying. He wanted to argue a particular point.  She was trying to explain that she had a different perspective. Zepps simply continued to assert that his perspective was the right perspective, without acknowledging that he had any understanding whatsoever of Park’s point of view.

If there’s any question about Zepps’ intent, or Zepps’ belief in his own rightness, when Park pointed out that he was minimalizing her experience and minimalizing her opinion, read: he wasn’t listening at all, and denied that anything she said was valid—which is exactly what he did—Zepps said he was not doing any such thing, then said, “It’s just a stupid opinion.” Let that sink in. Zepps said that he was not minimalizing Park’s experience or opinion, but then called her opinion “stupid”—a word that could not more clearly demonstrate that Zepps had no intent of considering anything Park said, because her arguments did not fit in with Zepps’ overriding premise that Park had a “misunderstanding of what satire is…a misunderstanding of what irony is.”

Perhaps Zepps can understand this little bit of irony, though. Early on in the interview, Zepps said, in defense of Colbert’s use of slurs against people of Asian descent, “isn’t his point that there are lots of stupid racist people who, even in their attempt to be conciliatory on race end up putting their foot in it, and saying something dumb?”  Yes, Mr. Zepps, that was Colbert’s point, delivered in a way that some found objectionable. Still, thanks for providing another example of just that point.

Suey Park Out of Context, or How a Bunch of (Liberal) White Guys Proved that #CancelColbert was Necessary and Didn’t Even Realize It. Part One: She Said What?!?

Way back on March 27 or so—an eternity in Twitter time—Suey Park, a 23-year-old writer, comedian, and activist, in response to a post from the Twitter account of Comedy Central’s “The Colbert Report” (but not actually Stephen Colbert’s account), started a (Twitter-based) campaign: #CancelColbert. Park’s point (overly simplified): using racist jokes to mock racism isn’t really an effective way to combat racism, or particularly funny. The outcome: a bunch of (mostly) white (mostly) guys told her to shut up and learn how to take a joke.

Colbert’s original segment, which aired on Wednesday, March 26, mocked the racist name of the newly-established “Washington Redskins Original Americans Foundation,” in part, by claiming that Colbert (in the person of his mock-right-wing character) was establishing his own charity, named after an Asian character with a racist name, in support of “Orientals…or Whatever.”

Late on Thursday, March 27, “The Colbert Report” Twitter acccount posted a tweet announcing the establishment of the foundation for “Orientals…or Whatever,” which, due to a limited number of available characters, and a lack of forethought, made the use of the racist terminology that much more blatant.

It was at this point that Park entered the (Twitter) picture, calling for the cancellation of “The Colbert Report,” by pointing out that mocking racism with racism is still a form of encouraging people to laugh at racism and racist stereotypes. Park has since explained that she is a fan of Colbert, and did not literally mean that she believed Colbert’s show should be cancelled, but that she was using hyperbole as a means of calling attention to a particular idea. In other words, a Twitter campaign called #PleaseKindlyAskColbertNotToUseRacistJokesToMockRacism is much less attention-getting than #CancelColbert.

Never mind that Colbert had used hyperbole (involving racist stereotypes uttered by Colbert’s clueless commentator character) to make his original joke, Park’s hyperbole was, at first, dismissed as the misguided ire of somebody who was not aware of the context of the joke, and soon thereafter, dismissed as the ignorance of somebody who did not understand comedy, or, more specifically, satire.

The dismissal was accompanied by an insistence that if Park just recognized the context of the joke and/or was capable of comprehending the joke, she would recognize her mistake, demurely apologize, give a little giggle, and we could all feel good about our (her) little misunderstanding.  But to believe such an outcome is possible one has to assume that when Park started the campaign, she had no idea who Colbert is, or what his comedic persona involves.  To believe that Park misunderstood the joke because it was out of context, one has to believe that Park saw the ‘partial joke tweet’ and believed that the joke was not related to anything else, and was being presented as a self-contained idea.

Not surprisingly, all the people who insisted or implied that the joke was lost on Park because the Colbert Report tweet existed outside of the joke’s original context were, themselves, choosing to take Park’s criticism out of context. Rather than give Park credit for understanding the joke, and recognizing that Park was actually criticizing the joke, and with good reason, many Colbert supporters/Park detractors kept coming at her with a variation of, “It was a joke. Don’t you get it?” When that didn’t get the desired result, objections to Park slipped, unfortunately but all-too predictably, into the territory of personal attacks—refusing to hear Park and meet her ideas with careful consideration, because it was much easier to tear her down, in many cases by resorting to stereotypes of women, people of Asian descent, or women of Asian descent.

It didn’t help that virtually every news story, in almost every format, explained Park’s campaign as the result of a joke tweet that was made out of the context of the original segment that was aired on “The Colbert Report.” Rarely was any space given to explaining Park’s actual position, as it was much easier to state or imply that Park’s misunderstanding was the real problem.  After all, when a news organization devotes several small chunks of time, over the course of several days, to an entertainment-related news story, why bother to insert any challenging ideas into that story?

I recognize that there have been plenty of occasions of people taking Colbert’s (and others’) satire as a serious statement of position, and reacting out of that misunderstanding. But that is not what happened here. To continue to insist that Park was upset because she misunderstood a joke is to continue to willfully and deliberately misunderstand Park.  Even worse, it is continuing to willfully and deliberately misunderstand Park because that is much easier than considering the implications of what she is saying—that maybe by laughing at Colbert’s joke, people are complicit in supporting racist stereotypes.  In that light, misunderstanding Park serves a very important ego-defense mechanism for people who may not, at base, be so much in disagreement with Park as afraid to acknowledge that their own behavior might be a part of the problem.

Of course, it’s natural for people to become defensive when they feel they are being called out on something. But rather than taking a little time to try and take in a criticism and give it some consideration, a large number of people reacted swiftly and harshly to Park’s criticism.  And “it’s a joke, calm down,” quickly turned into something much more vicious.

To reiterate, Park was saying that to use racism to mock racism still encourages people to laugh at racism and stereotypes, when it would be preferable to just steer clear of racism and stereotypes altogether.

To state it another way, using racism as a punchline keeps racist stereotypes in common use as something to laugh about. It involves maintaining a low standard for how we choose to interact, and ensures ongoing marginalization of several groups.  For instance, it is easy to recognize that a skinhead with swastika tattoos extending his arm and barking “Heil Hitler!” is racist, and it is easy to avoid being racist in that same way.  It is also easy (although apparently not easy enough for Dan Snyder and many others) to recognize that naming an organization that allegedly supports an ethnic group by using a slur against that ethnic group in the name of the organization is a racist thing to do.  Park was urging people to consider a little higher standard–perhaps one where Snyder remains the punchline/butt of the joke, rather than people of Asian descent.

So, maybe rather than insisting that Park just needs to learn how to take a joke, or how to understand a joke, it would be better to do the work of learning how to listen to other viewpoints, rather than just reacting to them without even taking them in.  Hammering on somebody for their lack of understanding, while demonstrating a complete lack of understanding of that person’s viewpoint, would be funny if it weren’t so sad.

Crisis Line Prank Call Reviews: Ownage Pranks & the Wacky World of Rape Jokes

On the eve of April Fools’ Day, it only seems appropriate to look into the hilarious world of Crisis Line prank calls. The majority of prank calls to regional crisis lines and to the Lifeline Suicide Prevention Hotline involve humor of the sort that is enjoyed by middle-school males who fall on the low end of the socially-conscious and critical-thinking spectrum for that age group. And Ownage Pranks’ work in this area is no exception to that rule. (From here on out, I will be referring to the auteur/auteurs as “Ownage” since I don’t have any other name to associate with the site—withholding the names and hiding the faces of those involved being perhaps the only intelligent thing about Ownage).

The real achievement of Ownage, though, is that it has become the top Crisis Line prank call video on YouTube by exploring a juvenile fascination with anal penetration, engaging in racist stereotypes, and making light of domestic violence, rape, and spousal murder.  With this winning formula, Ownage managed to get well over 2 million views of it’s post titled “Asian Crisis Hotline Prank Call HILARIOUS!”  The title is perhaps best described as inexplicable, as it both identifies the prank as involving an Asian Crisis Hotline—whatever that’s supposed to mean, and refers to the prank call as hilarious—which is only appropriate if one believes the definition of “hilarious” to be “supportive of rape culture.”

The video, which is not exactly recommended viewing, was originally posted in March of 2009 and is comprised of audio with subtitles.  In case you haven’t had your fill of rape jokes and racist stereotypes for today, and you don’t trust me to accurately describe it, it is available here: https://www.youtube.com/watch?v=m9THBsHeODQ

Just be aware that by clicking on the above link, you’re going to build up the view tally for this video, and then have to live with yourself afterward.

Ownage Pranks is the brainless-child of some unknown person who bills it as “Nine stereotypical characters, one hilarious adventure.” Apparently, this is the tagline because Ownage believes that the people who would willingly view/listen to his pranks are too stupid to realize that the characters are based on stereotypes, and, as already mentioned, lack any knowledge of the definition of “hilarious.” The mascot for the site looks something like the Lamisil mascot “Digger,” the little toe fungus monster that, in one of the most disturbing series of commercials ever produced, lifts up toenails to crawl in under them. Visually associating Ownage with Digger is entirely appropriate, as both are roughly as pleasurable as toenail fungus and/or having one’s toenails lifted away from one’s toes.

Would you rather...have your big toenail pulled off, or listen to 7+ minutes of rape jokes?

Would you rather…have your big toenail pulled off, or listen to 7+ minutes of rape jokes?

At any rate, the Crisis Line prank involves Ownage “voice acting” as a woman that Ownage identifies as “Chinese—sorry Vietnamese.” When the crisis line volunteer, a 76-year-old woman, asks the caller for ‘her’ name, Ownage says, “Rangnahhahbilmangoyumdidahmgeh” (Ownage’s spelling from the subtitles). The Crisis Line volunteer then asks him to spell it out, and is told, “W-O-R-Q” for the first name, and “G-U-I” for the last name. Are we all cracking up, yet?

Ownage quickly dives into sexual abuse/spousal abuse/anal rape jokes with the caller explainnig that ‘she’ wants to have a family but that “every time we sleep together he want” (sic—as in deliberately ‘broken’ English) “to put it in the wrong area.”

The Crisis Line volunteer isn’t quite sure how to approach the call. Keep in mind that Crisis Line workers have to take every call seriously unless/until they can be certain it’s a prank. The volunteer’s task is made particularly difficult because Ownage keeps talking as much as possible, while asking only minimal, ridiculous questions. For instance, Ownage asks the Crisis Line volunteer if it would be a good idea to defecate on her husband’s penis while he is anally raping her in order to get him to stop.

Ownage goes on to say, “He force me. It like a rape.” Now, by saying it’s “like” a rape, I’m not sure if Ownage is making fun of the allegedly Vietnamese-American woman for not recognizing that her husband forcing her to engage in anal sex is actually rape, or if Ownage just doesn’t think that women who are married can be raped by their husbands. There are numerous other possible explanations behind what is supposed to be a joke, which I will leave out. I will just say that any woman who is forced into sex by her husband is, in fact, being raped, regardless of what part of her body is being penetrated, and regardless of what is being used to penetrate it.

Which leads us to our next point…Ownage proceeds to make jokes about the caller’s husband inserting baseball bats, wine bottles, beer bottles, and a watermelon into ‘her’ anus.

Following the watermelon comment, the Crisis Line volunteer states, “You need some help, you really do.” Ownage jumps right back in talking, I’m guessing, because he realizes that if the Crisis Line worker were to mention domestic violence shelters or resources for sexual assault victims, it would have ruined the glorious fun of his little prank. After all, nothing brings down a good rape joke like pointing out that it involves laughing at victims of sexual abuse.

Ownage also touches on the topic of men viewing porn and then expecting their wives/girlfriends to behave like the women in pornographic videos.   The caller reports that her husband watches videos that depict teen girls engaging in anal sex and enjoying it, and questions if there is something wrong with her for not enjoying anal sex like the performers in the videos. OMG, isn’t it so funny to think that men would watch porn, and then force their wives to engage in acts they viewed, whether or not their wives were comfortable going along with it? Oh, wait, that’s laughing at rape again, isn’t it?

Providing a brief break from the sexual violence jokes, the caller then mentions that ‘she’ thinks her husband is waking up and is in the bathroom. The husband in the bathroom becomes an excuse for Ownage to play some diarrhea sound effects—definitely the high point of the prank.

The husband eventually joins the conversation, and guess what? The husband is (supposed to sound like) a stereotypically abusive African-American man.  At this point in the prank, Ownage (via text) provides the little behind-the-scenes detail that, “I did both voices, by moving the mic away from me and turning away from the mic :).”  Yes, if ever there was a reason to use a smiley face emoticon, it’s when one is engaging in multiple racist stereotypes at once, all in the service of making jokes about sexual abuse.

The husband is then heard saying, “I’m not playin no games, you bitch. Now get your ass over here. Pull yo pants down nigguh” (Ownage’s subtitles). When the caller/wife protests/pleads that she does not want to engage in anal sex, and states that the “counselor” said “fack you,” to the husband, the husband gets on the phone with the Crisis Line volunteer and demands to know who is on the phone.

The prank ends with the ‘husband’ saying “fuck you” to his wife, followed by the sound of two gunshots, and then the wife wimpering for help. Are we all ROTFLOAO now?

Ownage’s prank lasts roughly 7 minutes, which can be enough time to de-escalate a person from a panic attack, or to help ground a person suffering from chronic mental illness.  It is enough time to determine a person is at serious risk for a suicide attempt, or perhaps has actively engaged in a suicide attempt, and is in need of intervention by emergency services.  It is enough time for a volunteer or paid professional to lend an ear to someone who has hit a rough patch in his/her life, and to provide that someone with a little solace.  But, instead, Ownage thought it would be funny to take up that time by trying to shock a 76-year-old woman with moronic jokes about anal rape, diarrhea sound effects, and racist “voice acting.”

As I’ve pointed out in other posts, when people point out problem “jokes” like this gem of a prank call, it is common for some backlash—accusations of excessive sensitivity, demands to lighten up, explanations that it is “just a joke.”

So, let me ask—on a scale of one to five—how many stars would you give to jokes involving racist stereotypes? How many stars does domestic violence rate? How about spousal rape? Spousal murder?

Yuck it up, clown. You really owned that 76-year-old volunteer.

 

 

Why Asking “Are You Off Your Meds?” Isn’t Funny

If somebody were to quit using their insulin, or stop taking their heart medication, would a company use that situation as a humorous way to try and sell soft drinks, power tools, or airline tickets?

In recent months, I’ve repeatedly heard a radio commercial involving a married couple discussing a particular service, which is supposed to be so great, at such an unbelievable price, that on hearing about it, the wife asks the husband, “Are you off your meds?”

Sadly, “off your (his/her/my/their) meds” is one of those expressions that is used so casually and so often that it is treated as a perfectly acceptable phrase to describe someone who is viewed as irrational, or who is behaving in any way that is deemed unacceptable by the person using the expression.  If the saying weren’t so accepted, it wouldn’t be used as a joke in a radio ad, in a way that the advertisers assume will cause no offense to anyone, and will actually draw people to the company that paid for the ad.

At base, when people use the phrase “off your meds” to take a dig at someone, they are indicating that they believe the target of that phrase is delusional, or foolish in some way that is indicative of mental illness.  Stripping that phrase down to its core, using “off your meds” as a joke is essentially saying that mental illness is something to be laughed at, and people who use medications to manage mental illness are appropriate targets of ridicule.  In such a context, the symptoms of mental illness that might lead to a diagnosis or to a prescription for psychiatric medications are symptoms that make a person entertaining, or perhaps annoying, in such a way that it is perfectly acceptable to mock them.

Hey, you know what would be really funny?  Debilitating psychiatric symptoms!!

Hey, you know what would be really funny? Debilitating psychiatric symptoms!!

For people working in the mental health field, and for a number of connected disciplines, such as medical practice or law enforcement, it is common to end up in situations where questions about a person’s psychiatric medications must be asked: “Are you prescribed any medications?,”  “Have you been taking your medications?,”  “Is your prescriber aware?,” and so on.  Such questions are not jokes to be taken lightly, but queries to get a read on potentially serious problems.

Mental illness that is being treated with medication is much like any physical condition being treated with medication, in that it is ideally guided by a skilled practitioner with a well-informed client, and with the client’s best interests in mind.  If medication is not being used properly, as directed by the prescriber, it becomes nearly impossible to know if medication is effective for a client, or if adjustments need to be made, or if new strategies altogether need to be employed.

So, what exactly does it mean to be “off one’s meds”?  The answer to that question depends on the nature of a particular mental illness, the severity of the illness, and a huge variety of factors in the life of the person taking the medications, much the same as it is for any physical illness being treated with medications.  Some mental illnesses may require use of medications over extended periods—years, or even decades—just to ensure a client’s ability to engage in daily functions.  Other mental illnesses may be subject to cycles where medications can be used over much shorter periods, when symptoms intensify, rather than as a long-term, critical part of everyday routines.

For some, being “off their meds” is the difference between stabilization and falling into debilitating psychiatric symptoms which are likely to lead to an inability to manage even simple tasks.  Intentional, or unintentional self-harm leading to hospitalization may be consequences of people being “off their meds.”  For people falling into this most severe category, maintaining a medication regimen without both professional and personal supports can be extremely difficult.

People with chronic, severe mental illness are also most likely to repeatedly go off their medications without warning, and without informing their friends, families, or professional supports of their decisions.  They are likely to do this with the thought that they are capable of handling their symptoms regardless of signs to the contrary.  Many who fall into the category of chronically mentally ill are also at risk of pursuing self-medication via alcohol, street drugs, or by tampering with the dosages of prescribed medications.

For people who need medications to manage psychotic symptoms, going “off their meds” can make a return to those medications extremely difficult.  Imagine, for example, trying to convince a client suffering from paranoid delusions that they need to take medications when that client views everyone urging the use of such medications as conspirators in a plot to poison and/or control that client.  In such cases, the unfortunate outcome may be that mental health conditions need to deteriorate to the point where the clients can be involuntarily hospitalized before they can get the help they need.

At the same time, for a number of people struggling with mental illness, being “off their meds” is a perfectly reasonable goal, one which they may achieve after a brief period of using medications, or one which they may find they need to pursue multiple times throughout their lives.  Such people may reach a point where they feel they have learned enough coping skills and health strategies to ease off their medications, as they try to maintain a healthy balance of the various elements in their lives, with the support of family, friends, and professionals.  Such attempts to live medication-free can lead to careful, deliberate lifestyle choices that allow for long-term, medication-free, satisfying relationships and careers.  But such attempts can also lead to disappointments, for example, when stressors become overwhelming, and people find that they need the support of medications to achieve periods of stabilization when things are at their worst.

For the purposes of full disclosure, I will say that I feel that the use of psychiatric medications without the support of counseling is almost always a mistake.  Medications without other professional mental health supports can keep clients from “checking in,” both with themselves, and with professionals who can help clients establish and/or strengthen coping skills.  Since it is becoming less and less common for prescribers to have the time for more than brief check-ins with clients, having mental health supports beyond just medication is crucial.

Let me also say that I know that people who call attention to such language issues are frequently accused of lacking a sense of humor, or of being overly sensitive.  Those who make such accusations are also quite fond of demeaning people for taking offense at something that is “just a joke.”  And, no doubt, there are also those people who fall into the potentially-offended group (people on psychiatric medications) who will say that phrases like “off your meds” do not offend them, because they have a sense of humor.

To such people, I say, go ahead and say what you want to say.  I can’t stop you, and I agree it is your right to do so.  But just know that you have a choice to say, or to not say, things that are potentially offensive.  If you feel that it is more important to make jokes about people being “off their meds” than it is to maybe find a different way of expressing yourself, then just don’t demand that others not get offended by your words.  You don’t have any more a right to expect a particular reaction to your words (especially after the potential offense has been pointed out) than anybody has a right to tell you that you can’t say something.

In the United States, we have a convoluted relationship with psychiatric medications, counseling, and mental illness in general.  We rail against people wanting to take pills to solve their problems, then turn around and rail against people who don’t take medications they need.  We say people need counseling to work out their issues, but then condemn counseling as something for people who are too weak to manage their own problems.  And we simultaneously blame untreated mental illness for heinous events, while laughing at people with untreated mental illness.

So how about if we agree that psychiatric medications, when used appropriately, can have a great many benefits, rather than shaming people who use them?  How about if we agree that counseling, entered into in good faith between practitioners and clients, is something that can be of great help?  And how about if we agree that you don’t get to blame untreated mental illness for gun violence (which is a ridiculous argument) and then turn around and laugh about how funny untreated mental illness is (which is an asinine thing to do)?

 

 

 

 

People Up: Toward ‘Gender Neutral’ Suicide Prevention

Phone-based crisis intervention and suicide prevention frequently involves guiding a caller toward an (often tenuous) agreement that there’s a reason to get through the next day, or maybe just the next hour.

Toward the end of a recent call, the man I’d been talking to for over 40 minutes summed up the call by saying, “Yeah, I get it…man up.”  He went on to mildly berate me, suggesting that he could have had the same stupid conversation with his dad if his dad hadn’t died.  But I’ll take that as a victory.  He agreed he would stay alive to see his kids on the weekend.

He would not agree to turn his gun over to a friend or family member, which would have helped lessen the likelihood of impulsive, violent suicide.  But, for the time being, he had put it away.  And at least he was calling.

Still, the “man up” comment stuck with me.  I suppose on a greatly reductive level, “man up,” was a component of what I had been saying—especially from the perspective of someone who, based on his interpretation of the world around him, had been getting that message for quite some time–that he needed to just take care of his problems and quit complaining.  But it is not the kind of phrase I would ever use with someone, or the kind of message I would try to convey.

My conversation with him had woven in and out of a number of concerns, with the crux of the conversation coming down to the caller’s children, and his responsibility (like that of all parents) to do whatever possible to ensure their well-being.  It is a conversation I’ve had hundreds of times.

The majority of such calls, involving people who have children but are contemplating suicide, involve the caller expressing that his/her children will be better off without them.  There are a small number of variations on the ‘logic’ behind such a thought—usually involving the children not having to suffer through the heartache of the bad parenting they will certainly continue to experience, the hassles the kids will face by bouncing back and forth between divorced parents, and the notion that the children will “get over it” in time.  If the children are young, callers express that it won’t make that big of an impression.  If the children are older, the parents think the children ‘don’t need me anymore’ or are mature enough to process what happened and move on with their lives.

Never mind the mental twists and turns it takes to imagine that children will have coping skills enough to deal with the suicide of a parent, when that parent doesn’t have the coping skills to deal with loss much less permanent than death—loss of a job, loss of a home, loss of a marriage—or any of numerous variations and combinations of things and people that have gotten away.  Statistical studies show that children of people who commit suicide are at greatly increased risk for attempting/committing suicide themselves.  In an overly-simplistic explanation, the increased risk can relate to genetic factors involved in mental health issues, but it also involves behavior modeling.  Our parents are usually the most significant modelers of behavior in our lives.  And we are all doomed to become our parents.

At any rate, I found myself having the same basic conversation with a woman less than two hours later.  “What messages are you sending your kids if you kill yourself?”  I challenged the cognitive distortions in her justifications for suicide, and explained the threat of her children committing suicide and otherwise potentially being saddled with mental health issues from the suicide of a parent.  Ultimately, we got to a similar end result—the caller agreeing she would put up her pills, and live another day.

But in the conversation with the woman, there was no idea of needing to “woman up”–no need to do what was stereotypically feminine in order to go on living, even though the idea of someone ‘sacrificing’ (in this case, the twist being that sacrificing meant staying alive) for one’s children is something that stereotypically falls more heavily on women.

With the ‘man up’ comment replaying itself in my thoughts repeatedly over the next few days, I realized I was (internally) protesting too much.  The notion that I had a nearly identical conversation with a woman that same night seemed like a defensive position more than a straightforward assessment.

I ran through other ideas, examining the way I deal with men versus the way I deal with women.  For example, any form of counseling involves meeting the client where the client is.  Such meeting includes the client’s perceptions of self in relation to gender.

Still, the client’s perceptions are not the same as my way of interacting with the client.  The client’s perceptions dictate a number of things about how I will approach the client, what thoughts might be challenged and how, for example.  But at base, how I deal with people of different genders is on me.  And I need to be aware of whether those dealings are clinically appropriate or not, whether they are tinged with personal biases about what constitutes being appropriately manly or womanly, or fitting into any other gender identity.

I have no problem acknowledging that I speak to people of different genders differently, and that things such as age, economic status, religious beliefs, education, ethnicity, and a whole host of other concerns can color the interactions I have with them.  An awareness of how clients differ in background falls under a heading of “cultural competence.”  Conducting all sessions or interventions in the exact same fashion would be negligent.

Cultural competence includes the need to avoid approaching clients from any viewpoint of prejudice.  In U.S. culture, with its heavy bias toward the idea of women being nurturing and emotional, and men being stoic and strong, it is easy to fall into a trap of diminishing men who seek support, while being much more accepting of women seeking support.  The underlying concepts of weakness and strength, as relates to seeking support, diminish everyone.  Accepting girls and women who seek support while being less accepting of men and boys who do the same indicates an underlying belief in the weakness of women–the need of women to have support, while believing men don’t–or shouldn’t.

In a context where men are expected to “man up” and take care of their problems, rather than to seek help in processing what is going on with them, it makes sense that many men reaching out for help are, if not hostile, at least pensive and anxious—feeling there is something inherently wrong with seeking help, so taking a position challenging those who might help them.

As a culture, we in the U.S. encourage defensiveness and entrenchment in men—refusal to change—with the exception of encouraging men to become ever harder, ever more willing to engage in aggressive fortifying of their position, with that position often being one of isolation.  The processing men do frequently gets externalized to the point where it is not processing at all.  They, for example, focus on fixing the world, usually by berating the weak, or advocating the destruction of people seen as enemies, rather than addressing the personal in their lives and what such isolation and fortification does to them.

I posit that the gender-stereotyped notion that men need to take action is in large part what leads men to commit suicide most often in a rather violent and impulsive fashion.  When the problem is your whole life, and you’ve been taught that the appropriate response to problems is action, frequently violent action, then ending one’s life can seem like an appropriate reaction when that life has gone off the rails.  Mix in alcohol, drugs and weapons, and suicide can seem a reasonable course of action, and be carried out quickly—a decisive form of action, a manly form of action.

This is not to say that I think men in the U.S. are “victims” of the mental health system or of some pro-suicide/anti-male conspiracy.  Men, whether willingly or unwittingly, participate in, and perpetuate, the stereotypes that trap them…the stereotypes that say seeking help is synonymous with weakness.  And so, long as angry men rail against the “wussification” of the nation, they are advocating for a culture of death before mental health, and ensuring that men will not seek help for mental health issues, or if they do, that it will come with a heaping helping of defensiveness and hostility, potentially putting clinicians in a position of enduring abuse, or having to break down numerous walls, before being able to engage productively with male clients.

So, instead of urging anyone to “man up,” perhaps perhaps there could be a kind of unstated encouragement to “people up”–and not in the reductive way that “man up” is used, but in a way that is expansive.  To “people up” could mean to recognize our responsibilities to one another as human beings, whether that be as parents, clinicians, friends, family members, or citizens.  We need to recognize the harm in gender stereotypes, particularly if seeking help and support is connected to stereotypes of weakness.

The Coat: A Haute Couture Horror Story

I wasn’t exactly a fashion-forward fourth grader.  Or perhaps my complete lack of fashion sense just meant I was incapable of comprehending what a style juggernaut I was.

At any rate, one would think that a nearly-knee-length, brown, corduroy coat, with enormous brown buttons and a matted-dog-fur-esque collar/lapel would have perfectly complimented my favorite pair of pants—off-white polyester with a thin woven black and orange-ish-yellow plaid.  But I wasn’t havin’ any of it.

I was used to my wardrobe being largely comprised of hand-me-downs.  And, for the most part, those came from my older brothers, so I’d had a preview of what I’d be wearing in upcoming years.  In most cases, I was looking forward to the day when those items would become mine–that funky navy/robin’s egg/and white macrame´ vest with the tassels, those polyester pants in sea-foam green with a padded micro-waffle texture…

But that coat.  That goddamned coat.  Childhood memories are, of course, often comprised of impressions and sensations, with a few points of actual fact.  As for the jacket, I think it came from a cousin.  I can’t be sure.  But I had been looking forward to taking possession of the multi-panel, blue, red, and white, ‘normal’ ski jacket my older brother had, at the same time I would pass my own multi-panel beige, white, and blue ski jacket onto my younger brother.

But by some cruel twist of fate, that brown, corduroy monstrosity had insinuated itself into the orderly transition of jackets.  It was an interloper.  It did not belong.  I lost my ski jacket to my younger brother, but took possession of that…thing.

Nobody wore a coat like that.  I mean, for fuck’s sake, people had metallic silver NASA jackets, and puffy, stuffed ski jackets in traffic-cone orange.  But a brown, corduroy jacket?  What the hell?  That thing wasn’t even waterproof.  And damned if I wanted to deal with something so stupid and girly as an umbrella to keep me dry (although I did have a really cool, clear, plastic, dome-style umbrella—oh, the sound of rain pounding down on that while pretending to be in a futuristic car or plane with a bubble dome over my own, personal pilot’s compartment.  ‘Fuck you, rain.  I’m from the future’).

Okay, I didn’t actually say “fuck you” to the rain or anybody/anything else when I was in the fourth grade.  But I did have my own arbitrary standards of what I would allow anybody to witness.  I walked to school every morning with my younger brother and older sister.  And, as with the umbrella, I would put the coat away on approaching the school, and, at the end of the school day, would avoid putting it on until a safe distance from the school grounds and any classmates that might see me.

To avoid the suspicion of my sister (or so I thought), as we approached the school, I would mention a few times how hot I was feeling in that bulky coat.  Now, by “put away” I meant I took the coat off and draped it over my arm, or rolled it into a tight bunch, hopefully making it inconspicuous enough that nobody would ask what it was or why I wasn’t wearing it until I could make it to the jacket hooks in my classroom.  There, I would abandon the damned thing, hanging it behind other coats already present, and pray nothing would happen that would lead anyone to look at it too closely.  My mom had, of course, written my name on the collar tag.  All anybody would have to do to see it was mine was flip it open a bit, right where it hung.

To minimize the possibility of anybody accidentally seeing it was my coat, I devised ways of folding the collar down between the hook and the tag, to keep the tag blocked from all but those who would actually go to the trouble of making the effort to move the collar and read the tag…as if that were a thing somebody would do.

I would leave the coat there, hanging.  Walking away from it, I would feel a small tinge of guilt at rejecting something that just wanted a chance to keep me warm—and not just rejecting it, but trying to hide its connection to me.

Mornings, before first bell, I would hang out in the classroom, often hovering by, or leaning against, the heater that ran along the length of the far wall.  I would pretend to study the calendar or the bulletin board that surrounded it, or look at the bulletin boards near the back wall where student classwork was posted, or even pull a book from the bookshelf and lean against the heater, reading, as if this was the kind of thing people did, warming myself from the chill that would set in during the few blocks I walked sans jacket.

If my best friend at the time, Doug, showed up early enough, we would inevitably draw—I don’t think I was in my souped-up van phase yet.  I was probably drawing monsters, while Doug worked at planes and other vehicles with an architect’s precision.  At any rate, I would make sure we moved the drawing activities as close to the heaters as possible.

Recesses were a bit trickier.  I spent them all in the library—first recess—about 15 minutes around 10:15 a.m.; lunch recess—whatever time was left after our noon lunch, which I took to eating rather slowly; and afternoon recess—15 minutes at 2:15 p.m.  There was some sort of ban on spending all of one’s recesses indoors—at least one recess had to be spent outside, to make sure we were getting fresh air and exercise.  Although, if you ask me, fresh air and exercise when it is 40 or fewer degrees outside is just about the last thing anybody needs—especially a skinny fourth-grader who refuses to wear his only coat.

So, in one of my earlier acts of rebellion and coercion, I convinced Doug to blow off the oppressive guidelines that said we had to go outside, and hang out in the library with me where we strategically re-positioned ourselves from recess to recess, playing chess, drawing, listening to old “Jack Benny Show” cassettes on bulky headphones, or, of course, reading.

This went on for several weeks before we were confronted about any of it.

But in the meantime, something else happened.  One morning, on the way to school, I realized I had left a homework assignment at home.  Now, the forgotten homework assignment did not occur to me until after I had gone through my ritual of claiming I was too hot to wear my coat, and had taken it off.  When the thought of the homework struck me, I thrust my coat at my sister, asking her to hold it, while I dug through my bag to confirm what I was already certain of…that I had left my homework papers on my desk at home.

I contemplated taking off with my book bag—after all, if I didn’t have it, what was I going to do with my homework once I retrieved it?  But it could only slow me down.  I checked my brown, Timex watch and calculated whether I could make it home and back in time for first bell, and weighed which was worse—arriving at school without my homework, or maybe arriving late.  I decided I should go for it.  Leaving my bag and coat with my sister, I took off, in a dead sprint all the way home through the suburban streets.

Despite my sense of self that says I was never athletic, I was fast—at least at short-distance running.  Soon, I arrived home, burst in through the front door, charged upstairs and flew across my bedroom to grab my homework.  Of course, this wasn’t the kind of thing that would have escaped my mother.  On my way back down and out, mom stopped me to ask if everything was okay.  I breathlessly told her I forgot my homework, but everything was fine—I could make it to school in time.  Not being one to not notice such things, my mother asked what happened with my coat.

I have no recollection of what I actually said, but in my built-up remembrance of the story, I said that I had made it to my classroom, took off my coat, realized I didn’t have my homework, and so ran home, not thinking about the coat, or anything other than that I needed to get my homework turned in.  I am convinced that I was a big enough nerd/worrier that my mother would have totally accepted this answer.

Perhaps at this point I would do well to lay out exactly what my real problem with the coat was.  Brown corduroy, fuzzy lapels, and giant buttons were only a part of the problem.  Certainly, they were a problem in the face of metallic silver and traffic-cone-orange fabrics.  Brown corduroy could not compete with that.  In fact, a brown corduroy coat was probably just as weird as metallic silver or puffy traffic-cone-orange pants would have been, while brown corduroy pants wouldn’t have drawn any attention at all.  But what was really problematic for me was that the coat reached nearly to my knees.  I thought it looked like an ugly dress.  I was afraid that I would be insulted for being girly.  By this time in my life, between my curly hair, penchant for school work and art, pronounced interest in stuffed animals, and general lack of interest in sports, I had been accused of being girly enough that I realized it was a ‘bad’ thing.  In fact, I had even mostly given up on engaging in one of my sister’s favorite pasttimes for me—putting on her emerald green costume dress and wandering through the living room when we had company.

So, I did my damnedest to try and plough through to the other side of winter without having to wear that damned coat anywhere that any of my classmates might see me, so they wouldn’t add it to the heap of things that suggested I was less-than-masculine.

On that particular occasion, I made it back to the school grounds, which were deserted…at least on the outside.  As I entered the far end of the field, I heard the “final” morning bell ring.  My heart sunk.  I was going to have to go through the humiliation of checking in at the main office.  And, I had left my book bag and coat with my sister.  I had the stupidest coat ever, and was probably going to have to go to my sister’s classroom to pick it up, where I would not only be forced to apologize profusely for interrupting class, but where I would probably be forced to put on the coat so my sister and her classmates could laugh at me before I returned to my own class, where my classmates could laugh at me, and decide right then and there that I was entirely too girly for anybody to ever be friends with me again.

Instead, I had the brilliant idea to go straight to my classroom and play dumb.  What?  I’m late?  Oh, well, here’s the homework assignment.  Gee, it’s cold in here.  Can I go sit on the heater while we copy our spelling words for the week?

My teacher, Ms. W, welcomed me to the classroom, and said nothing about me being late.  Being a teacher’s pet had its advantages.  She brought my book bag over to me, which my sister had thoughtfully dropped off at my classroom.  When I realized the implications of the presence of my book bag, I whipped my head around to check the coat rack.  There, out in front at one of the first spots, was my coat.  I was sure I could read my name on the tag from across the room, and was certain that my classmates had all seen it as well, and had probably already come up with some involved plan for recess wherein I would end up locked in the girls’ bathroom, or wandering the playground in that coat, as people fled from me like I was infected with the plague.

But, due to some sort of weird technicality, I was being set free.  My sister had dropped off my things and explained that I had gone back home to retrieve my homework.  That was good enough for Ms. W.  God, I loved/hated my sister.

Speaking of my sister, there was somewhere in all of this drama where she tried to convince me that the coat was totally acceptable—cool even.  How did she do that?  Peanuts, of course…  She tried to convince me that Snoopy was wearing the same basic coat by showing me a coloring book image with this version of Snoopy in a furry, brown coat.

Check it out...Snoopy's coat is almost as stupid as your's.

Check it out…Snoopy’s coat is almost as stupid as your’s.

I wanted to embrace this.  But it just wasn’t the same coat.  Snoopy was plainly wearing a fur coat that was part of an outfit showcasing his love of football.  And, for once, I didn’t give a fuck what Snoopy was doing.  Even if he had been wearing the exact same coat, it was stupid, and I hated it.  Snoopy should just go back to being naked, and I should get a normal jacket.

The real undoing in the whole coat drama involved my library scheme falling apart.  I can picture alternate versions of this scene…one with one of the librarians confronting me (and Doug), one with the other librarian doing the same, a third with both librarians doing the same, and a fourth with my teacher confronting me—although in that version, my imagination always inserts my sixth grade teacher, which makes no sense.

At any rate, the end result was that I had to go outside for at least one recess a day…which I was supposed to have been doing all along.

If I’m remembering correctly, I chose the lunchtime recess, because I could waste time in the cafeteria until the last person was done eating.  I even tried to sign up for lunch duty in the hopes of getting stuck wiping down tables instead of going outside.  But the cafeteria duty was assigned in a rotating pattern.  I couldn’t take over for anybody, no matter how much they would have been happy to have such a thing happen.  But even without cafeteria duty, after leaving the lunch room, I could waste time in the classroom, pretending to get ready to go out.

But eventually…I would have to go outside.  And I wasn’t going to put that coat on.

Doug and I had invented some sort of (now forgotten) game, based around the monkey bars, which we called “Planet of the Apes.”  So, of course, we called them the ape bars.  I tried to get back into that game, but I was freezing my face off.  I decided I couldn’t survive on the Planet of the Apes, and so ducked into an alcove in an outside wall where a drinking fountain had once been.  It wasn’t exactly comfortable or pleasant, and some of the piping that used to connect to the drinking fountain was still poking out of the back wall.  But it kept me out of the wind.  Doug initially tried to make a game of me being wedged into that alcove, standing in front of me, telling any passers by that there was nothing to see and to move along.  Of course, this attracted attention, at least briefly.  But like most of the things Doug and I did together, most people just ignored us.  It didn’t take Doug long to get bored of hanging out with somebody who was tucked into a hole in the wall.

In my mind, these recesses went on for weeks, in the same way that one’s mind can exaggerate any terrible experience.  Each time I was out on the playground, our playground aide, Ms. Volstack, would ask me about my jacket, doing her due dilligence, but would leave it alone when I said I had a coat but was doing just fine without it.  In reality, the coatless recesses probably lasted about three days…probably a total of 24 minutes outside.  Then Ms. Volstack was out for the day and our Principal, Mr. Scribner, filled in on recess duty.

It was also the day that one of the developmentally delayed kids decided to investigate my presence in the drinking fountain alcove.  My mind keeps inserting one of two particular people into the role of that kid, somebody who I didn’t know until the eighth grade, or a friend of mine from the year before, who had moved away, who was not DD.  Anyway, this kid was flitting about the playground, arms pulled up into his sleeves, flapping them around and making bird noises.

He had passed by the alcove a few times when he decided a bird attack was in order.  He had bird-attacked multiple other people that recess—which consisted of squawking loudly and swatting at the victim with his sleeves).  He augmented his usual bird attack by turning his back to me, and slamming into me.  With the piping coming out of the wall behind me, this became very unpleasant very fast–well, even more unpleasant than somebody slamming me into a concrete wall that didn’t have pipes sticking out of it.  And then Mr. Scribner came into view, checking to see why this kid had become interested in attacking the defunct drinking fountain alcove.

Mr. Scribner shooed the kid away and then began grilling me about just what I was doing wedged into the wall like I was, without a jacket.  I insisted, as I had with Ms. Volstack, that I had a coat, I just didn’t need it.  Mr. Scribner, though, was not as easily persuaded that all was fine.

See, my mom was a widow, or as one might call her these days, a single mother.  And not only a single mother, but one with five sons and one daughter.  Women, it was insisted at the time, could not raise sons adequately.  And given my exceptional oddness, I’m sure I did nothing to help disabuse people of such a notion.

Fortunately, the bird attack had not taken place until the last few minutes of lunch recess.  When the bell rang, despite Mr. Scribner standing there in front of me, I ducked to the side and bolted.  Like I said, I was fast.

I wasn’t party to whatever happened next.  I assume there was a phone call home.  I don’t remember my mother asking me anything about the coat…or I should say, I don’t recall ever being truthful about the coat when speaking to my mother.  I am sure I complained about it to her early on, in the way I most often complain, where there is no resolution except for the target of the complaining to go away forever.

My best guess is that my sister explained to my mother what I hated about that coat.  And I’m guessing my sister casually extracted that information from me while we were playing 45s in her bedroom.  Despite her history of getting me in trouble more than any other person on earth possibly could have, I was open with my sister unlike anybody else.  I can imagine that, while switching records between “Help Me Rhonda” and the “Theme from Rockford Files,” I said that the coat was so long it looked like a dress.  Bam.  Mystery solved.  Problem solved…sort of.

The next morning, when I got up, the coat was laid out at one end of the dining room table…along with a strip of about eight inches of fabric my mother had trimmed off the bottom of the coat.  She had sewn the bottom of the coat up, so it looked just like a shorter version of the same coat.

As with any of the times that I was confronted with the knowledge that somebody had learned of one of my bizarre schemes, I felt some deep-seated terror that I was in real troubl–that my mom had fixed the problem with the coat, and now I was gonna get it (not that I ever really “got it”—my mom is one of the most level-headed people I’ve ever met).  I stiffened up, and took my seat at the table to eat my breakfast…oatmeal and buttered toast.

At some point, my mother entered the dining room and said something along the lines of “I trimmed some of the extra fabric off your coat, so maybe it will fit better.”

I thanked her.  I wore the coat to school.  I took the big leap of wearing it all the way to class…and on recess, anticipating some fallout from wearing a jacket so ridiculously different from everybody else’s.

There was no fallout.

I suppose there’s some lesson to be learned about asking for help, voicing what you want so you can get the help you need…or at least explaining the specifics of what’s bothering you.  But still, even in its altered (and to my mind, less girly) state…I hated that fucking coat.