To Kill A Mockingbird, Harper Lee’s Pulitzer-prize-winning classic, is headed to Broadway… or, at least, it was headed for Broadway.
 
The author’s estate has just filed a lawsuit against the producer, Scott Rudin. At issue is his adaptation for stage. The estate attorney claims that it deviates too much from the novel and that this is a violation of their contract, which specifies that they shall not “derogate or depart in any manner from the spirit of the novel nor alter its characters.”
 
As a playwright, I find this case fascinating. As a lesbian, I think that both sides are overlooking the obvious.
 
To Kill a Mockingbird, published in 1960, was considered radical in its day. The protagonist, Atticus Finch, is a white attorney who stands up to the prejudice in his small Alabama town, defending an African American man who has been falsely accused of rape by a white woman.

Today, however, the book is seen—rightfully—as exemplifying the racist trope of the Great White Savior.  In a silent tribute to their white champion, they rise spontaneously as Atticus leaves the courtroom. His head bowed in defeat, he neither sees nor acknowledges them.
 
This was the book that Harper Lee wrote. It is an artifact of its time. Although African American authors were writing and publishing, the white-dominated mainstream market was not ready to identify with their perspectives. Lee’s book was an immediate bestseller. It’s my opinion that the popular embrace of the book is contingent on the fact that Atticus loses his case and that the defendant is killed in attempting to escape. Like the trope of the dead lesbian, this reification of the status quo invites self-satisfied expressions of compassion from mainstream readers who are spared the more difficult work of embracing an ending that signals social change.
 
Today the Great White Savior narrative is widely acknowledged as offensive, and one not likely to repay the investment that goes into mounting a Broadway production. This is why, in this dramatic adaptation by Aaron Sorkin, Atticus is portrayed at the outset as a man in denial about the racism of his town—an apologist for prejudice, unwilling to believe that an innocent man can be found guilty.  The role of Calpurnia, the African American woman who cooks for the Finch family, has been rewritten as the agent for Atticus’ awakening. Through a series of confrontations with her employer, she manages to win over the white attorney, mentoring him into the reality of Southern rural racism in 1936. By the end of the play, he has become the Atticus with whom we are familiar, the righteous hero standing against the masses for social justice… but he owes it all to a woman of color.

Actor/musician Evadne Bryan-Perkins notes that this rewrite swaps one racist trope for another--that of the "Magical Negro." This trope relies on a supporting stock character coming to the aid of the white protagonists, helping them discern the error of their ways. (This term was popularized by African American film director Spike Lee in 2001, during his lecture tour of universities, where he was criticizing the unrealistic and stereotyped depictions of African American men in Hollywood cinema.)

But Rudin, the producer, is not just responding to the datedness of the Great White Savior narrative. He also knows his dramaturgy. In theatre, the main character needs to have what is called a “narrative arc.” The protagonist must go on a journey of transformation, starting out at Point A and, two hours later, ending up—ideally—at Point Z. (A dramatic trajectory from Point A to Point B is not likely to carry a play with the gravitas of To Kill a Mockingbird.) The Atticus of the book, tried as he is by circumstances, nevertheless begins with sterling character and social conscience and ends in the same state of  grace. He goes from Point A to Point A.
 
As a playwright, I sympathize with the producer.  He wants a play that is going to work. However, as a playwright who is zealous about her own copyright protections, I have to side with the Harper Lee estate: It is clear that, in giving Atticus a narrative arc, the producer has deviated substantially from the character in the book. In rewriting the role of Calpurnia to be a major voice in the play, the producer has essentially created a new character.

As of the writing of this, neither side is making concessions.  Rudin, from his corner, maintains, “I can't and won't present a play that feels like it was written in the year the book was written in terms of its racial politics: It wouldn't be of interest…. The world has changed since then."
 
Attorney Tonja Carter, representing the Harper Lee estate fires back that the new Atticus “is more like an edgy sitcom dad in the 21st Century than the iconic Atticus of the novel.”
 
So that is the current standoff.
 
But I think both sides are missing something. It’s not about Atticus. It’s never been about Atticus. The voice of the narrator in the book is a gender-non-conforming girl named Scout. Atticus is her father. Harper Lee, a lesbian, has created a character that is her alter-ego, telling a story that was inspired by an actual event that occurred near her hometown in Alabama when she was ten years old. The plot and observations in the book are loosely based on her own experience. The model for Atticus was her own father.

Scout has a huge dramatic arc. In fact, Scout’s coming-to-consciousness about the socials evils of the adult world is the point of the book. She goes from being a naive child who has absorbed the prejudices of her peers, to someone who can break away, incorporating perspectives of the under-represented and standing with the outsiders of the world. Scout watches the trial, literally, from the colored section of the segregated courtroom. At the end of the book, she has traveled from fear of a developmentally disabled neighbor, to recognizing him as an ally and friend.
 
Why not make Scout the central figure in the Broadway show?  In the book, she is six, but she was older in the film. If the play is refracted through the adoring eyes of a child, wouldn't that explain her idealized experience of her father? In the book, Scout accompanies Calpurnia to a Black church, where she has a massive awakening as she sees Calpurnia's transformation of status among members of her own community. No need to violate the contract. Just allow the woman the full and radical context of that scene.

Can a Broadway audience identify with a gender-non-conforming little girl. Why not?  It wouldn’t be the first time. Member of the Wedding, another best-seller by a Southern lesbian author, was adapted for Broadway. It opened in 1950 and ran for more than five hundred performances. A historic production, the cast included Ethel Waters and a young Julie Harris. What is significant here is that the author adapted the book herself, and the character of the tomboy, Frankie, remains as central and unaltered on the stage as she was in the book. 
 
Yes, there will be a problem if Aaron Sorkin stays on to attempt a Scout-centric adaptation. Sorkin’s writing credits include the television series The West Wing, and a roster of tough-talking, political films including A Few Good Men, The American President, Charlie Wilson's War, Moneyball, and Steve Jobs. He has already been questioned about his ability to write dialogue for Harper Lee’s juvenile characters. Asked if they will be expected to “speak Sorkin,” he responded, "Well, they're gonna have to, because I didn't write their language like they were children."
 
As a solution to this author-producer deadlock, I would like to put my name forward as an alternative writer. My credentials include thirty years of creating and performing lesbian roles for the stage, including more than a dozen gender-non-conforming roles for little girls. I invite Mr. Rudin to the webpage for my Butch Visibility Project. I really believe this might work.

Mia Merrill, a human resources manager, happened to see a painting at the Metropolitan Museum of Art, and it upset her so badly that she started a petition to have it taken down. Her petition garnered more than 10,000 signatures in less than a week. (see below) She did not ask that it be destroyed... just taken down. In fact, she was even okay if it stayed up:  “I would consider this petition a success if the Met included a message as brief as, ‘Some viewers find this piece offensive or disturbing, given Balthus’s artistic infatuation with young girls'.”

And here is the Met's response:  “Moments such as this provide an opportunity for conversation, and visual art is one of the most significant means we have for reflecting on both the past and the present, and encouraging the continuing evolution of existing culture through informed discussion and respect for creative expression.”

And here is my response: "Oh, for f*** sake." Literally.

The painting is titled Thérese Dreaming by Balthus.

Here's the thing...

There was a real Thérese. Her name was Thérese Blanchard, and she was eleven years old in 1936, when she had the misfortune to catch the eye of her Parisian neighbor, Balthus.  She was the daughter of a restaurant worker, and her family may have welcomed, or even needed, the extra income to be had from modeling. In any event, Therese posed for Balthus for the next three years. He made ten paintings of her. The art world considers them his finest work.

Let’s get back to Thérèse. She was a child. She posed for Balthus on numerous occasions for three years. We cannot know if she wanted to pose for him or if she was ordered by her family to do it. In the case of Thérese Dreaming, the child had to hold an awkward and physically uncomfortable position (both arms held over her head) for long stretches of time. She also had to hold an emotionally excruciating position… exposing her elevated crotch and underwear with her legs wide apart. I would submit that the physical and emotional discomfort of the subject were components in of the painter’s choice of pose.  I would also submit that, if Thérèse is dreaming at all, it is of something to make it stop. In fact, the subject’s eyes appear to be squeezed tightly shut, her eyebrows contracting from the effort.
 
Non-consensual voyeurism is a form of sexual abuse, and a twelve-year-old child is not of age to give consent to exposing herself in her underwear to a painter. Repeated non-consensual voyeurism constitutes stalking. Thérèse Dreaming is actually evidence of a crime—documentation of the crime scene. And, yes, harm is happening. The child is being objectivized, fetishized. In posing, she is being compelled to participate. What is happening to her is a violation of her personhood and of her rights to privacy.

The Met appears to be unclear on this point.
 
Seven years ago, the art world was very unclear about a film by Larry Rivers titled “Growing.” The film had been part of an archive of his work belonging to the Larry Rivers Foundation, but in 1910, it was just sold, with the archive, to New York University.
 
“Growing” was a film in which Rivers filmed his daughters every six months over a period of at least five years. According to one of his daughters, when she objected at the time, he called her “uptight” and  “a bad daughter.”  When she confronted him as a teenagers, he gave the justification that his “intellectual development had been arrested.”

Rivers edited the footage of his naked daughters into a 45-minute film that he was intending to include in a 1981 exhibition of his work. The mother of the girls stopped him.
 
Initially, New York University refused the now-adult daughters’ request that the film be destroyed. They did agree to restrict access to the film for the lifetime of the women, insisting that “Growing” was the work of a great artists and not child pornography.  The public did not agree, and the story went viral. In the end,  NYU did not want the controversy, and they returned the film to the Larry Rivers Foundation. The Foundation has said they will never allow the film to be shown publicly.
 
The simple fact is, “Growing” is child pornography, and it is illegal to buy it or to own it. This is a film where the father’s voice is heard telling his reluctant daughters to take off their clothes. The camera zooms in on the breasts or the genitalia, while the father asks prurient questions about their boyfriends and comments on the changes in their bodies. The filming began, like Balthus’ paintings of Thérèse,  when one of the subjects was eleven.

I blogged about the Larry Rivers situation at the time, and in my blog I made a radical proposition intended to break the deadlock over, “When an important artist makes child pornography is it still art?”  I will repeat that proposition here:
 
I propose that childhood be recognized as a sovereign state, and that children be treated as the indigenous populations of a world colonized by adults.
 
Most folks don’t want to think of children that way, because most of us don’t want to consider how many children are living as captives, how the socialization of the child is really about her colonization. It’s easy for us not to think about children this way, because they do not have a voice, a movement, a lobby, a dime—and they never will.  Children do not have a language specific to their experience with which to frame a paradigm of their sovereignty. And that lack of language is one of the most priceless aspects of their culture. It is a culture of astounding plasticity, adaptability. It is a culture of magic, of naiveté, of gullibility, of heartbreaking innocence and spontaneity… and nearly endless opportunities for exploitation.  

“Cultural restitution” is a term that refers to returning stolen works of art and artifacts and bones of indigenous cultures. When the Nazis raided the museums of Europe to enhance their own prestige, they were operating according to the laws of their own corrupt regime. These seizures are not recognized as legitimate by a world restored to sanity, and, after a slow start, the stolen works of art are being identified and returned. It is immaterial that they may have been sold to third and fourth parties unaware of their original status as Nazi contraband. The rights of the victims have been affirmed.
 
“Cultural restitution” also refers to art and artifacts taken from indigenous cultures to be housed in museums or historical collections. Skeletons and burial artifacts are being returned to the tribes from whom they were taken by archeologists. There is an acknowledgement that a sovereign people have a right to their history and their culture, and that it is a violation of the sovereignty for another people, even a conquering one, to appropriate the artifacts of that history or culture.
 
This obscene film by Larry Rivers was an artifact of his daughters’ raided and stolen childhoods. It was never his to bequeath, and it had no place in the archive passed on to the Larry Rivers Foundation, and New York University had no right to acquire it. It belonged to the daughters.

Thérèse Blanchard is not alive today. She, unlike Rivers’ daughters, cannot stake a claim to the documentation of her abuse. But in continuing to display works like this (and much of Balthus’ canon), we perpetuate the prurience of the perpetrators.
 
Children have a right to their lives, to their experience, to their privacy. And when a colonizing, predatory adult invades this world, exploiting and monetizing their vulnerability and raiding their innocence in the name of “art,” children should have the right of an indigenous people to claim the artifact that bears witness to their invasion and colonization. And if the child victims are no longer here to stake that claim, then we should make sure that these crime-scene artifacts, no matter how "tasteful" or "masterful" the execution, will never be revered as works of art.

​Dark Matters is Susan Hawthorne’s latest novel. Susan is one of the most prolific lesbian authors and poets I know, as well as one of my favorite “synapsers.” She makes connections between art and history, between the personal and the political, between the mundane and earth-shaking… and when I read her, I feel my own brain building those bridges, expanding and deepening my understanding and appreciation of my own experiences.

The title of the book indicates just how deep Hawthorne is going with her story. “Dark matter” refers to the matter that composes about 84% of our universe. It is not made up of atoms. We know it is there, because we can observe its gravitational pull, but so far, nobody has been able to figure out what it is

​Appropriately, Dark Matter is the story of the disappearance of a lesbian. In a secret dawn raid, Kate is abducted by anonymous government forces in Australia. She is imprisoned and tortured. We hear her story through her own voice in the pages of her prison diary. We hear other parts of her story through the voice of Desi, her niece, who is attempting to make sense of Kate’s life through her papers and by tracking down the history of her lover Mercedes, who was shot in bed with her the morning of the raid.
 
The prison diaries are fascinating and horrifying. Kate narrates the details of her torture, which includes rape, while carefully documenting her strategies for keeping herself sane during the ordeal. Her secret weapon is language. Desi notes how pain destroys language and describes Kate’s ideas of invention of language as a form of revenge against the torturers: “Her way of winning.”

​If language is a way of winning, genealogy may be a way of prevailing. Dark Matters returns again and again to the theme of lesbian genealogy.
 
“That’s the thing about lesbians, it’s a kind of detective story that unwinds in scraps but half of the pages are shredded and the rest are so destroyed as to be unreadable. What we have left are fragments.”
 
Desi calls her discipline “Diagonal Genealogies.” Because, of course, lesbians don’t usually descend from lesbians. I think of my own diagonal lesbian genealogy, my own lesbian aunt. The “spinster schoolteacher” who actually lived with another woman for most of her adult life, raised that woman’s children, and put them through school. And then there are the diagonal lesbian literary genealogies I share with Hawthorne… Sappho, Woolf, Wittig, H.D…  And also her pantheon of goddesses.

I am intrigued by Hawthorne’s exploration of genealogy. She references an emotional genealogy, as well as genealogies of memory.
 
“…those lists are helping me figure out the relationships, order of birth and all the pieces that go missing in family trees where there are only women to pass on the stories. On the most difficult to reach branch of the tree sits the lesbian.”
 
Dark Matters moves from a dystopian fictional “disappearing” of lesbians in Australia to the historical Chilean desparecidos under the regime of Pinochet. Desi, searching for her dead aunt’s lover, travels to Chile and visits the Museo de la Memoria y los Derechos Humanos (Museum of Memory and Human Rights). It is estimated that, under Pinochet, tens of thousands were imprisoned and tortured and an estimated 200,00 Chileans were driven into exile. Two thousand were executed. Many of these victims were secretly abducted and imprisoned. To the outside world, they simple “disappeared.”

These references to the “disappeared” were especially resonant, because the “disappearance of lesbians” is currently the subject of blogs and magazine articles in popular culture. My friend Bonnie Morris wrote a book about the phenomenon: The Disappearing L: Erasure of Lesbian Spaces and Culture. Is it appropriate to compare this cultural erasure with the murder of the desparecidos of Chile and Argentina?
 
Desi makes connections between what happened to lesbians in Nazi Germany and what is happening currently to lesbians in countries where our freedoms are not protected. She notes how lesbians are called “disposables” in Columbia, and I think of the term “corrective rape,” and how liberally it has been executed against South African lesbians. Desi quotes from poem by Gill Hanscombe: “No one is proud of dykes… Only other dykes are proud of dykes.” 

​I experienced Dark Matters as a kind of deep and swift current that swept me up and carried me along. I am back in calmer waters now, but it has left me in a different place, and with a subtle momentum that was not there before. 

Dr. Bonnie Morris’ eagerly awaited book The Disappearing L: Erasure of Lesbian Spaces and Culture is out now, and available in paperback. Buy it. It’s (borrowing a riff from Dr. Bon) “pure protein” for the soul… in an age of postmodern and sound-bite carbs. And we need protein, because, sisters, it’s time to build some muscles.
 
Okay. The book. It’s amazing, Amazonian. It does things that are supposedly not possible. Like lesbians. It’s often warm, personal, and personable… and at the same time impeccably researched and documented. She brings “scholarly standards to radical history.”  It’s engaging and accessible, stimulating and inspiring. It’s actually kind of everything.
 
Dr. Morris lays it right out from Page One, stating in her first sentence that she writes “as a woman, lesbian, and feminist; a dinosaur facing extinction in this new queer jungle. I’m writing now to describe what it looks like and feels like to be written out of history.”
 
Bam.

And what a history it was! Lesbian feminists in the late 20th century created a powerful movement, and we did it before the Internet. But as Dr. Bon notes, “By 2000, anything woman-identified had become proof of unthinkable allegiance to a retro gender binary.”
 
This, of course, did not happen to gay men. Why and how did it happen to lesbians? Dr. Bon, influenced early in life by Nancy Drew and Harriet the Spy, invites us to join her in solving this mystery… and she describes her treasure map:

“As cultural capital, the threatened art and music of this recent lesbian past is precious to me.”
 
It should be precious to all of us… not just lesbians, but anyone concerned with the rapidly eroding rights of women. Because, as we are seeing, when they came for the lesbians, it was the prelude for the abasement of all women.
 
Dr. Bon is a professor of women’s studies, and from this vantage point, she has been able to watch the process of erasure. She notes how the terms for identity most popular with her students include “queer, gay, bi, trans, or ally.” What did these have in common? “…they were all either gender-neutral or male-inclusive. These terms embraced masculine possibilities, or relationships with men, in ways that lesbian of course did not.”  In this lineup, “lesbian” is read as separatist, and the ignoring of men is nearly always conflated in patriarchy with hatred of men. This image, of course, is anathema to female activists or progressives.

In the world of Gender Studies and queer theory, lesbian history finds itself homeless. Even studies of girlhood are read as transphobic. In the colorful words of Dr. Bon, “For better or worse, the stereotype of the angry radical lesbian marching with fist raised against the patriarchy has been replaced by the embossed wedding invitation for Megan and Carmen.” As the New York Times trumpeted after the Supreme Court decision affirming same-sex marriage, “Separatism is for losers.”
 
So… that’s where we are. That’s just chapter one. The pundits have drawn an official curtain over three decades of radical, lesbian-feminist social change and a flowering of lesbian and feminist culture unprecedented in the history of the world. But…  Nothing to see here, folks. Let’s move along. Dr. Bon cannily uncovers one of the key mechanisms for our erasure: The lesbian stereotype so aggressively propagated erases our activism.

White-girl music?  The “women’s music” movement had its roots in African American blues, in the protest songs of the 60’s—and earlier, and in appropriation of the male-dominated genre of rock-and-roll. Dr. Bon reminds us of the “Varied Voices of the Black Woman” tour. Diversity? Lesbian feminist festivals and concerts almost without exception offered sliding scale tickets as well as sign language interpretation. Accessibility was a priority right out of the gate.
 
And what about the “women-only” events? What about them…?  Wasn’t anybody noting the men-only offerings of the entire rest of the culture. In the words of lesbian photographer  JEB (Joan E. Biren), “There was nothing in the culture that nourished us.”
 
“… so many women were desperate for positive reflections of lesbian life that just to be at a lesbian-majority event was thrilling; actually enlightening. Joining together to create this temporary  majority at women-only concerts allowed audiences to experience (for the first time) an environment where lesbians were in charge of what was said about lesbian lives.”

The women’s music festivals were all about diversity, community, and family… and, in the pre-Internet days, the political grapevine.  The entire first chapter, “The Soundtrack of Our Awakening” is breath-taking. I felt as if I was leaning over the shoulder of a master archeologist, unearthing cultural treasure after cultural treasure, proving the existence of a time and a place that had become as mythical as Atlantis. Just this chapter alone is worth the price of the book!
 
But wait… there’s more. That’s only the beginning. The second chapter, “By the Time I Got to Wombstock.” This is the chapter about the festivals—the women’s music festivals. As Dr. Bon notes, “Thousands and thousands of lesbians experienced at least one such festival as part of their personal and political awakening in the quarter-century between 1974 and 1999.”
 
I remember so clearly my first festival. It was the West Coast Women’s Music Festival, produced by Robin Tyler. It completely rocked my world. It changed me forever. Later I would attend the West Coast Lesbian Festival, the East Coast Lesbian Festival, Campfest, the Gulf Coast Womyn’s Festival, and the Michigan Womyn’s Music Festival. I went to “Michfest” for fourteen years, contributing programming to it for nine.

My experience of these festivals is so outside the context of everything to do with the patriarchy that I am at a loss for words in describing it. What I would say for the last quarter century was just “see for yourself.”
 
But Dr. Bon finds the words:

“Were festivals designed to be lesbian erotic vacation spaces? Or were they reflective, goddess-centered spirituality breaks from rampant sexism and homophobia in society? Or training camps for lesbian political nationhood? …Against this backdrop of recovery meetings and nude partying, hopeful diversity and angry processing, the nation’s best all-female stages evolved over time, a music and comedy performance history  that should be central to any reconstructed narrative.”
 
She cites Robert McRuer in his research on gay and lesbian utopian communities:

“The emphasis for many lesbian feminists had shifted from engagement with, or transformation of, the outside world, to removal from that world and the structures of patriarchy and capitalism that sustained it… despite the fact that it was an outdoor event, the spatial orientation at women’s music festivals was inward.”
 
This subject is so charged for me, I am overwhelmed just attempting to review the writing of another author! All I can say is thank the goddess for Dr. Morris. Seriously. She has chronicled assiduously forty years of the jewel in the crown of lesbian feminist culture, and in this chapter, she presents us with a comprehensive history of the roots of the festivals, the lineups of performers, profiles of the largest one, and an in-depth analysis of the controversies surrounding the Michigan Womyn’s Music Festival.

In the second half of this chapter, Dr. Bon opens up to share her own personal journey with the festivals and how she came to transform her passion for this culture into the archiving of it. As a nineteen-year-old college sophomore, she bought her first ticket to the Michigan festival. The year was 1981, and the festival was five years old.
 
She shares with us the tender pages of her journal of the experience, beginning with the eighteen-hour road trip on a privately chartered Greyhound bus. In spite of the all-night party on the bus and being rained out of her tent, her relationship with festival culture was consummated on that trip: “This is my life choice. I have been silent because so much of what I feel has already been expressed so eloquently by others before me in this movement. But I want to capture it all, for it has captured me.” 
 
O, sweet bird of youth… I wish that starry-eyed nineteen-year-old could have known what awaited her… a hundred festivals, thousands of women, hundreds of thousands of words. By 1986, her graduate school training had put her well on her way to being a professional historian. Her note-taking expanded into tape recordings. Eventually, she began to invite women at the festivals to journal along with her.
 
These journals were so much more than “dear diaries.” In Dr. Bon’s own words:
 
“In creating a longitudinal festival journal before women had computers, blogs, Twitter, or Facebook, I ended up with an archive of how self-worth developed in a marginalized community.” 

What she was documenting was a miracle.

Lesbians, she reminds us, were still outlaws in the Eighties. Lesbian moms lost their kids. Lesbian kids lost their homes. Unlike other marginalized populations, we rarely had families who had or backs, much less shared our identities and could transmit the culture.

And we were not gays. We were lesbians, specifically females. On top of the homophobia, we were combating the ubiquitous misogyny that too often considered  rape, battery and harassment to be our fault. But we found each other, we began to share our stories, and then we celebrated ourselves. These celebrations were not just part of a movement toward liberation. They were an embodiment of the liberation itself. Radical beyond description… except that Dr. Bon was doing just that.
 
Why no coverage?  Aside from the obvious biases against women and homosexuals, Dr. Bon offers and additional explanation: AIDS. She notes how the Radical Faerie movement of the 1980’s, a movement among gay men, embraced separatist retreats in nature as part of identity-building. This generation, however, was ravaged by the AIDS epidemic. The heyday of lesbian culture coincided with the plague years for gay men, and, as a result, many of the men who were in sympathy with this culture and who might have been able to provide a supportive context for it for future historians did not survive.
 
Then, there is the rise and fall of the lesbian-owned businesses, especially the women’s bookstores, which were sanctuaries and clearing houses for entire communities of lesbians.

And… the  Internet… The difficulty of archiving pre-Internet and the great ease of hijacking narratives in the post-Internet era. Googling these festivals, one is most likely to land on websites dismissing them at transphobic, benighted, and historically  insignificant. In Dr. Bon’s words:

“In the realm of social media and political rhetoric, [women born female] lesbians and trans women were cruelly set against one another in the ongoing battle over the Michigan Women’s Music Festival. This has successfully rewritten recent history to portray lesbian cultural  activists as both privileged and oppressive, burying other realities.” 

Unlike most of those who write on this subject, Dr. Bon was actually there. She was there for nearly forty years.
 
The Disappearing L has a fascinating chapter “Imagining an Eruv,” where Dr. Bon documents the history of Jewish lesbian-feminists in the lesbian culture. She talks about the struggle for a separate “Jewish Tent” at the Michigan Festival, the eventual realization of that dream, and then the permutations of that institution. Drawing parallels between the identities of Jews and lesbians, she compares strategies for preservation of culture.
 
The Disappearing L is so rich in detail and anecdote, so enlightening in analyses, I am at loss to do it justice. This book, and Dr. Bon’s archive, which is at the Schlesinger Library, are treasures.  I feel blessed to have been a part of this time, this culture, and to have walked with so many of these women… and I feel blessed that someone has preserved the record and the artifacts of this “Golden Age.”

From Dr. Bon's website:

A lifetime of teaching women's history.

Q: IS SHE STILL CARRYING THAT NOTEBOOK AROUND?

A: Yes--and still writing in it with a fountain pen.

Q: How many journals has Bon filled by now?

A: One hundred and seventy-nine; they jam the bookshelf my father built for me when I was three. On my table, catching sunlight and moonlight, is a bowl of fountain pens. Come choose your weapon: Sheaffer, Lamy, Watermark.

"My research interests and available guest speeches include women's sports, the women's music movement since the mid-1970s, Jewish women's history, and other female-identified communities across time....

I've traveled the world as a professor and guest speaker. Appearances include both University of Waikato and Victoria University in New Zealand; Reykjavik University in Iceland; the Women's Education, Reserach and Resource Center of University College in Dublin, Ireland; Tel Aviv University in Israel; Queens College in Ontario, Canada; and Anna Daresh Women's College in Madras, India. Bring me in to speak at YOUR next women's history event!"

The Disappearing L can be ordered from the publisher for $22.

And here's an interview I did with Dr. Bon, sponsored by Green Woman Store for their telesummit on the environment in 2015.

Two things are going on for me this week: PTSD and Martha Graham. The PTSD is from the constant headlines about the sexual predation of one of the leading candidates for the office of President. Martha Graham is from my work on a play about Jean Rosenthal, the lesbian who lit her performances for thirty-five years.
 
In the course of researching Martha, I ran across a Youtube video of one of her most famous dances, “Errand into the Maze.” It’s a recreation of the dance that premiered in 1947. You can see it here.

Twelve years ago, I had watched the video of this dance, but I didn’t’ really see it. At that time, I was mostly interested in it from a biographical perspective. Was this about Graham’s ambivalence about marrying Erick Hawkins, one of her dancers? I had accepted the analysis of the dance pundits that “Errand” is about a woman’s fear of sexual intimacy.

Watching it this time, with active PTSD, I arrived at a very different understanding of the dance. I felt I was watching a woman wrestle with retrieval and integration of a traumatic rape memory. “Errand” was suddenly personal and relevant to me.
 
The dance is based on the Greek myth of Theseus and the Minotaur. In the story, the warrior Theseus must slay the Minotaur that lives in a labyrinth. Adriadne, the king’s daughter, helps Theseus by giving him a ball of thread that he uses to find his way out. In Graham’s version, there is no male warrior. It is Ariadne herself who enters the maze and slays the monster.
 
What Martha Graham has done is take us into the internal landscape of the survivor and her memories. Every single beat of this dance was suddenly intelligible and relatable to me. As an archetype, it reinforces the map of a survivor’s terrain: You are here. You may find yourself here later on. And if you can manage to get here, you’re out of the woods.

The dance begins before the dance. Martha would lay out the labyrinth before she danced it. It was made from lightweight, flexible boning that dressmakers used. One could buy it by the yard. Boning, unlike rope or ribbon, has something of a mind of its own. It resists, and the dancer must dialogue with that. I believe this is important. I believe it is why Martha chose it, instead of rope. It has a will… as do traumatic memories. And I like that she would lay out the labyrinth as a personal ritual, before each performance. Dancers still do that today. The path back into our memories is profoundly personal, if subconscious.

So… the stage is set with a stylized moon, a path of boning, and a V-shaped sculpture at the center of the maze that resembles an inverted pelvis with both legs up in the air.  The dance begins with pelvic contractions… labor pains? (Martha suffered from agonizing menstrual cramps.) The dancer begins to move as if she is being compelled against her will… Some have said that the world is forcing her, but her spirit resists. I see the opposite. I see her spirit calling her, her memories coming to get her:  It’s time.  The resistance is her habitual self, the armor of denial or routine that has been her protection.

Traumatic memories arrive. Their arrival feels unbidden, intrusive, pathological. In fact, often they arrive to be healed. The psyche that has been hiding them may be suddenly ready. Sometimes there is a trigger, an event that replicates the trauma, and we are set on that path again, greatly against our conscious will. But in Martha’s dance, this struggle is set in motion by an action that archetypically marks the beginning of labor, of birth. Unbidden, intrusive, seemingly pathological… but necessary for creation.

So, bent double with the violence of the contractions, the woman begins her journey dancing down the path of the boning, dancing into the maze toward the memory. She arrives at the crotch of the torso, or the trees, where she appears to ground herself temporarily, and then pull away, and then return. “I can’t but I must; I can’t but I must.” And then suddenly the Minotaur appears, a male dancer, mostly nude, with horns on his head and his arms yoked over a bone/staff.

Here it is: The Memory. She shields her eyes from the sight. She turns her back. It menaces her. She finally, turns toward him, throwing up one arm in a futile gesture of resistance. He literally bends her to his will and the horror is accomplished. She pushes the memory away, refusing to look. In denial mode, she retraces her steps back into the maze, this time, pulling up the boning behind her and weaving it between the legs of the torso as a kind of shield, just as the Minotaur returns, looking for her.

She does not want to come out from her defenses. The memory is exerting a pull over her. This time, she collapses on the floor, not even attempting a defense. She rolls as he steps over her, appearing to kick her along. He pulls her onto his back and carries her curled up in a fetal roll. He drags her back when she attempts to crawl away. He swings her around by the wrists. The Minotaur/memory literally kicks her ass.
 
But all this time, she has been growing stronger. This time, when he leaves, she discovers a joy, a lyricism in her body. She discovers pleasure. The contractions return, but she is integrating them, owning them as part of her body—part of her process. They are no longer an alien force violating her. She participates. She experiences them as part of her strength. And when the Minotaur returns, she still doesn’t want to look, she still experiences the dread.  He gloats, he menaces, he taunts. She is avoidant, she tries to move away… He still frightens her, but there is a new determination. Her hands are over her uterus.

Suddenly, she spins around to face her tormentor. She grabs his hands and leaps onto his thighs, towering over him, wrestling him, staring him down. She holds her ground. He collapses on the ground, the stiff bone that held up his arms rolls away, and he dies.

She returns to the torso/altar and unwinds the boning, stroking the legs/bones/trunks. She is free. Her body is her own. The "errand" is accomplished.

Warning: Some graphic descriptions of violence against women.

Prostitution Narratives: Stories of Survival in the Sex Trade, edited by Caroline Norma and Melinda Tankard Reist, contains nineteen testimonies by women from around the world who have survived the sex trade, with three commentaries, a prologue by Rachel Moran, and an introduction by the editors. These are the voices of women who have been trafficked, used in pornography, worked in legal brothels, worked on the street. Some of them were addicted, some were sexually abused as children. All of them survived.  

Reading this book, the question that kept coming up for me was, “How can anyone believe that prostitution is a legitimate job?” I believe the answer lies in the fact that most people will believe what they are incentivized to believe. Long-time abolitionist Melissa Farley is cited in the introduction:
 
“There is an economic motive to hiding the violence in prostitution and trafficking… prostitution is sexual violence that results in massive economic profit for some of its perpetrators… Many governments protect commercial sex business because of monstrous profits.”
 
But what about the average person on the street… the average liberal, perhaps? I am reminded of what Hitler wrote about the “Big Lie:”

“… in the big lie there is always a certain force of credibility; because the broad masses of a nation are always more easily corrupted in the deeper strata of their emotional nature than consciously or voluntarily… they themselves often tell small lies in little matters but would be ashamed to resort to large-scale falsehoods. It would never come into their heads to fabricate colossal untruths, and they would not believe that others could have the impudence to distort the truth so infamously.”
 
It is this belief in the Big Lie that enables governments and organizations like Amnesty International to overlook the truth about prostitution, and it is actions like the writing in Prostitution Narratives that will render that Big Lie unsustainable.
 
Rachel Moran, who wrote the Prologue, speaks about the lying at Ground Zero… in the victim’s own consciousness. (A footnote on Moran: She is the author of the astounding memoir Paid For: My Journey Through Prositution. Her memoir performs the near-miraculous feat of describing in detail the emotional state and psychological syndromes and strategies associated with the violations of prostitution. Her courage in writing that memoir reminds me of Harriet Tubman, who didn’t just get herself out of captivity, but who retraced her steps back to hell, over and over again, in order to bring out others.) So here is Moran:

“… I lied to others about what prostitution was; I did not lie to myself…  My deepest compassion is with the women who must mine deeply within themselves to uncover the subterfuge, go through the pain of examining its shapes and edges, and find a way to squarely look at the thing it was designed to conceal. In this process they must acknowledge the carnage of their own complicity.”
 
“The carnage of their own complicity.” And, the carnage of all our complicity.
 
The only way I know how to do this book justice in a blog is to give the space over to some of the voices in these pages, starting with the writing of Jacqueline Gwynne, a woman who was a receptionist at an upscale brothel in Melbourne. (In Australia, prostitution is legal.)
 
“My job title was ‘receptionist.’ I had a brothel manager’s license. But in reality I was actually a pimp. I had to sell women…
 
When I started, I was pro-porn and pro-sex work. At first I thought it was cool and exciting. I had read many books and watched films about the sex industry. It is glamourised in the media. But, in reality, the men are mostly fat, ugly, mad, old, creepy, have poor social skills, very few sexual skills and appalling personal hygiene. They generally can’t have normal relationships with women because of these reasons and they also have no respect for women. Any man that walks in to a brothel has no respect for women…"

I was only allowed to call the police if a client got angry about the service he received. I could have called the police numerous times, but abuse, intimidation and sexual harassment were all just part of the territory. The owner didn’t want us calling the police. We were expected to handle it all on our own…
 
The men would request exactly what they had seen in porn and wanted the girls very young and blonde. They would request extra for no condom: that would happen every night. I have no idea if any girls did, there were rumours of it happening. When you haven’t had a job all night, can’t pay your rent, it’s 4am and some guy offers you $500, what do you do?...
 
Being paid for sex is not what I think of as consensual sex. If you met these guys elsewhere you would not want to have sex with them. Prostitution is virtually paid rape…”
 
Rhiannon in “Didn’t Come to Hear Bitches Recite Poetry,” elaborates on that theme:

“When a person is paid for sex they are being paid precisely because of the fact the sex is unwanted. Sexual autonomy cannot exist when a person is sexual for any reason outside their own desire, for their own pleasure. The sacrifice of my bodily autonomy was precisely what I was paid for.”( p. 72.)
 
“He told me he had $200 and I followed him to his apartment. In the world I lived in, the sum of all I was worth was $200. That fact filled me with more pain than I could contain. In his bathroom I took the rest of the pills left in my bag, found his razor and used it to cut my wrists, then removed my clothes and went and lay down on his bed with blood sticking to the toilet paper I had stuck on the cuts. He only had a hundred dollars, he said. It was all he could find. I insisted on clutching the cash while he used me. This man felt it was worth paying a hundred dollars to have sex with a woman who had a tear-stained face and bleeding wrists."
 
Was that kind of callous or sadistic indifference an exception?
 
Caitlin Roper cites from a study done by Melissa Farley and colleagues, “Comparing Sex Buyers with Men Who Don’t Buy Sex:”
 
“Two thirds of both the sex buyers and the non-sex buyers observed that a majority of women are lured, tricked, or trafficked into prostitution” and that “41%... of the sex buyers used women who they knew were controlled by pimps at the time they used her…  The knowledge that women have been exploited, coerced, pimped or trafficked failed to deter sex buyers from buying sex.”

Linda explains what that looks like:
 
“A lot of them [johns] seem hypnotized, like they don’t know that the whole thing isn’t real. A lot of them say, ‘I love you’; a lot seem normal, but not many realize that you are there because you were initially desperate and then you just got lost in the money or drugs or whatever. It’s inconvenient for them to think about our circumstances.”
 
So why aren’t more survivors speaking out? 
 
Here’s Tanja Rahm:
 
“A lot of women around the world have been trying to tell the truth about prostitution and what is going on in prostitution. But when you speak out, you take a high risk. You run the risk of being threatened, hated, being told that you are weak, weren’t strong enough, that prostitution isn’t for everyone, that you chose it for yourself, that you got a lot of money from prostitution and are therefore a whore. What the pro-prostitution lobby tries to do is frighten women into not telling the truth about their experiences, so that you won’t be able to hear the truth. The fact you don’t hear from [survivors of prostitution] very often is not because they are not there. It is because they are not ready to confront society’s neglect of their experiences.”
 
But some of these women do speak out… and here is Simone Watson’s experience:

“Yes, those memories linger whether I am meeting with politicians, or trying to be heard among the cries of ‘sex worker rights’ in the media. Or intellectuals who calmly look at me as an interesting subject—who view it all as a sociological phenomenon of interest. Rather than violation. Rather than agony. Rather than urgency. And when traveling all the way, with the resultant PTSD, to meet politicians in my own or another state in fear and desperation that another generation of human beings will endure what I went through, and telling them I am a survivor. Then going back to the hotel room to sleep and being woken several times sweating and suffocating. Feeling weights on me. Crying, then feeling stupid. Checking the internet for news from home and finding another person telling me they hope I die and that I am feminist scum and a man hater and too ugly to fuck. That I needed to get raped and that would sort me out.”
 
Finally, I want to end with the writing of Christine Stark, a friend and fellow author. I reviewed her book Nickels: A Tale of Dissociation a few years ago. In her essay, “When You Become Pornography,” she tells of her experience:

I'm so grateful these women survived and I am in awe of their courage in telling their stories in Prostitution Narratives. I'm grateful to the editors, to Rachel Moran, and to Spinifex Press. I encourage women to take this book and not just read it, but deploy it. 

Order here.

Florynce Kennedy… The first and only time I ever saw her on camera was in the cameo role of "Zella Wylie" in the Lizzie Borden film, Born in Flames. A kind of women’s liberation “Obi-Wan Kenobi,” Zella mentors the young female militants who are engaged in overthrowing the patriarchy and taking over the world in this feminist, science fiction classic.  Here’s "Zella," addressing an age-old feminist concern:
 
“All oppressed people have a right to violence. It’s like the right to pee: you’ve gotta have the right place, you’ve gotta have the right time, you’ve gotta have the appropriate situation. And believe me, this is the appropriate situation.”
 
And Florynce would know. She had organized a "pee-in" at Harvard University to protest the lack of women’s bathrooms.

In the 1960's Florynce was everywhere. Seriously, everywhere. Early in the decade, she became the attorney for the estates of Billie Holiday and Charlie Parker, discovering that their publishers had been collecting royalties without notifying the artists or their estates. Understanding the need to fight media fire with media fire, she contacted Adam Clayton Powell, the highest profile African American member of Congress. It was a shrewd move to politicize the fight, and she won. But it signaled another episode in her progressive disenchantment with the practice of law as a path to social justice. Her life experiences as a Black woman prior to law school had already, in her words, set her up for an “appalling lack of success in accepting, embracing, utilizing or even recognizing such valuable legal techniques as how to walk past a pool of blood and say, ‘what a beautiful shade of red.’”
 
Florynce would step up as legal advisor to Valerie Solanas after her attempted assassination of Andy Warhol in 1968. Solanas was insisting on conducting her own defense, and the first order of business was to prove to the courts that her mentee was not crazy. This required a writ of habeas corpus, because Solanas had been taken to a psychiatric hospital.

Florynce decided that the best defense was a good offense, and to that end, she placed the judge and the court on trial for sexism. When the judge attempted to reprimand her for pants in the courtroom, she didn’t miss a beat: “Well, your honor, you are there in a dress. How can you question me?” 
 
She was also an attorney involved with the landmark Abramowicz vs. Lefkowitz case, arguing for women’s right to safe abortions. This was the first case where women who had been victimized by illegal abortionists were called to testify. Prior to this, it had only been physicians, and this trial established valuable precedent for the later Roe V. Wade case. Florynce went on to publish a collection of some of this testimony, titling it Abortion Rap.
 
Florynce not only called out the National Organization for Women for their failure to stand with Valerie Solanas in her trial, but she would also call out the Black Power movement for its opposition to abortion rights, at a time when the male leadership was framing it as a genocidal conspiracy against women of color.

And here, let me pause to say something about why so little has been written about a woman who was so aggressively and so outrageously present for nearly every social justice movement, every nationally prominent protest, and every media-circus courtroom trial in a decade of unprecedented historical unrest and reform. Why has it taken over a half-century for a comprehensive biography of her life to be written?
 
Author and tireless researcher Sherie M. Randolph gives us the key to solving this conundrum. In a word: intersectionality. Yeah, that thing that was supposed to have been absent from the 1960's. Well, Flo Kennedy was the Empress of Intersectionality, and, for that, she paid a price.
 
In an era where the media was identifying Women’s Liberation as a white women’s movement, and Black Power as an African American men’s movement, Kennedy was busy calling out the former on their racism and the latter on their sexism. She was dragging feminists from the National Organization for Women to Black Power conferences that specifically banned whites. She was arranging with a Black-owned resort in Atlantic City for housing and meals for the predominantly white protestors at the legendary 1968 Miss America Pageant.

Single-issue organizing was difficult enough, but Florynce wanted everyone to see the connections between the many oppressions and to follow her example in showing up for them all. As a result, historians found it easier to focus on less intersectional--and less controversial leaders. This reductive approach to history has led to the erasure of the anti-racist work of early feminists and the anti-misogynist work in the early Black Freedom Movement... and the erasure of Florynce Kennedy.

In 1973, Florynce became one of the attorneys defending Assata Shakur. Prior to this, she had organized fundraisers and boycotts in support of Angela Davis, the Soledad Brothers, and various anti-war protestors. Noting the absence of white feminists in these struggles, she remarked, “As far as black women are concerned, I would certainly be most appalled if they all rushed into the women’s movement. It’s clear that most black people should be involved with the problems of the black liberation struggle.”
 
Interestingly, she also served as a defense attorney for Jerry Ray, the brother of James Earl Ray, convicted for the murder of Dr. Martin Luther King. He was before a Senate sub-committee, and Florynce used the occasion to place the government on trial for conspiracy. Jerry had been accused of robbing a bank with his brother, in order to explain the large sums of money that had funded James’ elaborate escape. In the end, the committee decided that James Earl Ray could not have acted alone, but they rejected any theory of government involvement. (“What a beautiful shade of red...?”)

Kennedy supported Shirley Chisholm’s bid for the Presidency, and she went on the campaign trail with her, visiting colleges and universities. At this time, she founded the Feminist Party, envisioning Chisholm as the perfect candidate to bring about a coalition of  both black and white feminists. Two years later, in 1973, she organized the National Black Feminists organization.

We owe a debt of gratitude to Kennedy's biographer, Sherie M. Randolph. She spent fifteen years researching her subject. Florynce had written her own "autobiography," Color Me Flo: My Hard Times and Good Life, but it is less a biography and more a collection of speeches and interviews, with photographs and copies of leaflets. The papers she had donated to the Schlesinger were filled with gaps and omissions. Sherie found that Florynce's sisters had their own collections, but these were also incomplete. It is important to remember that Kennedy had been under FBI surveillance through many of her years of activism, and that, after her death, friends and colleagues had removed and destroyed  papers that they felt might have jeopardized the safety of other activists. Florynce's biographer has performed a Herculean feat in assembling the details of her subject's life and causes.  And now, finally, the errant papers are all at the Schlesinger, along with an extensive collection of video. And there is, at long last, a biography.
 
Florynce Kennedy’s life is a inspiration for the timid activist. She never hesitated to say the thing that was on her mind, no matter how disruptive or how unpopular it was.  She was never afraid to call out her own movements. She was not intimidated by accusations that she was being "divisive," that kiss-of-death word used so effectively to silence in-house dissent.  To her critics, she would say, “Unity in a movement situation is overrated. If you were the Establishment, which would you rather see coming in the door, five hundred mice or one lion?”

Oh, the lion, by all means. Give us the lion.

I want to blog about the sculpture “Realization” by African American sculptor Augusta Savage for two reasons:  1) It has affected me deeply and permanently, and I find myself haunted by its image for a number of reasons I hope to be able to explore.  2) It is very difficult to find information about it online.

In fact, it is difficult to find detailed information about Augusta Savage. There are several internet sites, but most of them appear to be reposting the same biography. There are significant gaps in her history, and especially about her later years.  The only published biography I could locate turned out to be an illustrated children’s book.

In terms of the sculpture, I could only find one photograph. It turns up on several sites in various cropped, tinted, or photoshopped permutations—but always the same photo. All I could find out about it was that it was commissioned in 1938 by the Work Projects Administration of the New Deal. I couldn’t locate any information about the current ownership or whereabouts of the statue, or even if it still exists. Sadly, it seems that many of Savage’s sculptures have not survived, because she lacked resources during her lifetime to cast them more permanently in metal, and also because she destroyed much of her work.
 
What do we know about Savage? She was born in 1892 in Green Cove, Florida, and her childhood was fraught with terror and violence. Early on, she had discovered that she could shape the figures of animals from the clay near her home. Her father, a Methodist minister, considered these “graven images,” and he would stomp on them and then batter the little girl in his efforts to control her. Savage later said, “My father licked me four or five times a week, and almost whipped all the art out of me.”

We know she married at fifteen and gave birth to a daughter within a year. Her husband died shortly after this, and she married again, divorcing the second husband before she was thirty. Leaving her daughter with her parents, she moved to New York in 1921 to study art at Cooper Union.
 
Around the time of her graduation, she was selected to attend a summer art program outside of Paris with a hundred other young American women. When it was discovered that she was African American, her application was refused by the French. A scandal ensued, but the decision was not revoked.

This same year, Savage married Robert Lincoln Poston, an associate of Marcus Garvey, the charismatic Jamaican radical who had founded the United Negro Improvement Association (UNIA) in Harlem in 1916. Garvey also founded the Black Star Line, a shipping and passenger line, and promoted the dream of using these Black-owned ships to return African Americans to their ancestral lands. Poston had been sent with a delegation to secure lands in Liberia for these settlements, but sadly, he died of pneumonia on his return voyage, just one year after marrying Savage. She was a significant figure in the Harlem Renaissance and sculpted busts of both W.E.B. Dubois and Marcus Garvey. Savage was one of the first artists in any genre to consistently work with black physiognomy.

In 1929 and 1931, Savage won fellowships to study in France. She also won a Carnegie fellowship for eight months of travel in Europe. Returning during the Depression, she founded the Savage Studio of Arts and Crafts in Harlem, and five years later she was appointed the first director of the Harlem Community Art Center. She took a two-year leave-of-absence to work on a commissioned sculpture for the 1939 World’s Fair. This sculpture, The Harp, received much press, but was ultimately destroyed at the end of the fair. Savage found that during her leave-of-absence, she had been replaced at her job. She attempted to found another art center and a small gallery, but after a series of frustrations, she retired to the town of Saugerties in the Catskill Mountains of New York. About twenty years later, she returned to New York, to live with her daughter.
 
So that’s what we know through biography. There is another encyclopedia of knowledge encoded in Realization.
 
Unable to find anything Savage wrote or narrated about the piece, I am going to share my subjective response.

First, it appears to be about enslavement. The title, in my understanding, refers to the moment when the last shreds of denial, distraction, or wishful thinking are stripped away, and these two are confronted with the absolute horror and helplessness of their situation. Because of the placement of the woman’s arms, it appears that her shirt or the top of her dress has been intentionally stripped away, and that she is attempting to protect herself.
 
The male could be either her son or her partner. In either case, he is posed in a position suggestive of a frightened child. This is a radical choice on the part of Savage.
 
Unquestionably, Savage was familiar with the sculpture The Greek Slave, by American sculptor Hiram Power. Completed in 1844, it went on to become one of the best-known and critically acclaimed artworks of the nineteenth century. Unlike Savage, Powers’ words about his creation have been preserved:

"Her father and mother, and perhaps all her kindred, have been destroyed by her foes, and she alone preserved as a treasure too valuable to be thrown away. She is now among barbarian strangers, under the pressure of a full recollection of the calamitous events which have brought her to her present state; and she stands exposed to the gaze of the people she abhors, and awaits her fate with intense anxiety, tempered indeed by the support of her reliance upon the goodness of God. Gather all these afflictions together, and add to them the fortitude and resignation of a Christian, and no room will be left for shame."
 
When the statue went on international tour, the pamphet read: “It represents a being superior to suffering, and raised above degradation, by inward purity and force of character.”

In fact, the victim appears to be calm and complacent, and I suspect that the great popularity of the sculpture had more to do with its pornographic implications than with an abolitionist sentiment.
 
Without any knowledge of Savage's grandparents, one could reasonably conclude that, if they were in Florida in the mid-1860’s, they were most probably enslaved on a plantation. Savage’s work reflects a perspective that, in my eyes, is uniquely female and, unlike Powers’, deeply identified with the victims of enslavement. It is impossible to “pornographize” Realization. In fact, I find it difficult to imagine that anyone viewing the piece could do anything except empathize with the suffering represented in the figures. Also, it is important to remember that Savage's childhood was that of a captive, forced to endure multiple beatings every week.

Trauma is difficult to depict in art, because trauma is about having to accept the unacceptable. One can depict the adjustment after acceptance (which Powers claimed he was doing), or one can depict the post-traumatic dissociation (The 2000 Yard Stare by war artist Tom Lea, a 1944 portrait of a Marine at the Battle of Peleliu)… but to capture that moment, that fragile and terrifying moment of utter freefall after denial is ripped away and before the mind can split or numb itself… that is the genius of Realization.

Emily Dickinson wrote, "After great pain, a formal feeling comes." There is no formal feeling in the moment that Savage is capturing. I try to imagine the work of creating this: conception, armature, models, drawings, calculations, grids, the clay- sculpting of thousands of tiny carvings and shapings. Savage probably spent two years on it—holding that moment, that nanosecond too fleeting for a camera to catch, that second when the bubble bursts, before it dissipates.

This photograph is itself a work of art. The creator is part of the grouping. She is touching the shoulder and the foot of the male victim, putting herself into the work.  Savage's face  says, “I bear witness.” I cannot imagine the fortitude it took to create this piece. The world that celebrates The Pietà  and The Greek Slave will never be able to look this work in the face. It should rank as one of the great sculptures of the world.
 
I wrote this blog to say, “I see you, Augusta Savage. I see what you have done. I will live with the impact of this work for the rest of my life. You have given me and the world a great gift, and I know it came at incalculable cost to yourself. Thank you.”

Barbara Gittings: Gay Pioneer is a brand-new biography about the lesbian who led the charge for LGBT rights beginning in the late 1950’s, when she organized the New York chapter of the Daughters of Bilitis (DOB), through the tumultuous 1960’s when she edited DOB’s The Ladder and walked the picket line protesting the US government’s homophobic hiring policies, into the 1970’s where she worked to bring LGBT liberation to the American Library Association and to the American Psychiatric Association. 

The biography is written by Tracy Baim, who is no slacker herself when it comes to LGBT activism . Baim is the publisher and executive editor of Windy City Media Group, which produces Windy City Times, the oldest LGBT newspaper in Chicago—co-founded by Baim in 1985. She has authored, co-authored, or edited books about the LGBT press, about lesbians in the service, about Obama’s relationship to the LGBT community, and about mothers of LGBT kids. In 2014 she was inducted into the Hall of Fames for both the Chicago Headline Club and the National Gay & Lesbian Journalists Association. In other words, Baim, like the subject of her biography, is a lesbian force of nature.

Baim brings her insider’s appreciation of the world of activism to her subject, along with her editor’s ear for a good story—and Gittings’ life was full of those. She also brings her journalist’s eye for photography to the (literally) hundreds of photos that are included in the book, which had initially been conceived as a photo album. Fortunately for us, Gittings’ partner, Kay Lahusen, documented their life, and in doing that, she ended up documenting five decades of a movement.
 
Baim has done so many important things in her writing of this book. Here are just a few:
 
She has written a major lesbian activist back into a history of the LGBT civil rights movement that was at risk of looking like a gay male movement. The erasure of lesbians has now, alas, become a “thing.” Advocate writer and blogger Victoria Brownworth has written about it. Feminist scholar Dr. Bonnie Morris has a book coming out this year titled The Disappearing L. Last year Curve Magazine published a story on “Erasing Our Lesbian Dead,” and AfterEllen posted a reminder to the culture at large that lesbians are gay people, too. So, thank you Tracy Baim, for giving Gittings such a solid, cast-in-cement,  gold-star biography in our LGBT Walk of Fame.

Next, there are the photos. These have been carefully sorted into the different eras of Gittings’ long career, and then meticulously captioned with names, dates, associations. They are truly worth a thousands words. One of the radical steps that Giddings took when she began to edit The Ladder was to feature real faces of real lesbians on the cover. Fortunately, Baim includes several pages of these archival covers, and they speak volumes about the courage of both editor and subjects.
 
This same kind of courage is also evident in the photos of those early marches at the Pentagon and the White House. There was no rainbow flag. It was all gray flannel suits and shirtwaist dresses with sensible shoes. These picketers were dressing for the jobs they were not allowed to hold.
 
In many ways, the book is like a family album. Thumbing through it, some names jump out, like "Sylvia Rivera" or "Vito Russo." So that’s what they looked like…  And other times the faces jump out.. Oh, look, there’s Del Martin and Phyllis Lyon and Karla Jay!

As the pages and eras scroll past, the photos become less crowded, quieter, more domestic. Another side of Gittings emerges. Here she is performing with the Philadelphia Chamber Chorus… and here she is announcing the purchase of a house… and sitting out on the balcony with a cup of coffee. One of my favorites is a photo of her with Lahusen posing on the front steps of Gittings’ mother’s house. Both women are holding stuffed dinosaurs and laughing. Here’s the story: In the 1970’s, a new wave of LGBT activists swept into the movement, and, as new waves are wont to do, they immediately set about eliminating the “old wave." They labeled Gittings and Lahusen “establishment accommodationists”… or just “dinosaurs.” Not fazed in the least, Gittings and her partner rolled with the punches, and began to show up to meetings with stuffed dinosaurs under their arms.

And this brings me to one of the most memorable aspects of this book… the stories. Gittings was a valiant foot soldier, logging her hours at the mimeograph machine and the mailing parties, and logging her miles in the picket lines… but she was also a brilliant, creative strategist with a wicked sense of humor. She knew how to turn her enemy’s homophobia against him. One of the most unforgettable examples was an action she planned at the 1972 American Psychiatric Association annual convention. After years of lobbying, she and her fellow activists were finally allowed to present a panel titled, “Psychiatry: Friend or Foe to Homosexuals?—A Dialogue.” The plan was to put two national, LGBT rights activists,  Gittings and Frank Kameny,  on the panel with two heterosexual, but sympathetic psychiatrists. It was Gittings’ partner who noted that something was missing: Where was the gay or lesbian psychiatrist? The simplest answer was “in the closet.” Being professionally out at that time could actually put one at risk of losing their license.
 
But once Gittings had a vision for an action, she was unstoppable. She located a psychiatrist willing to appear in disguise—and what a disguise! He wore a tuxedo three sizes too large and a huge, full-head, rubber mask of Richard Nixon. His appearance was grotesque, and so was the reality to which he was responding. The panel was an overwhelming success, no small influence on the removal of homosexuality the following year from the APA clinical roster of mental diseases.

Barbara Gittings: Gay Pioneer is filled with stories, often in Gittings’ own words, as Baim has incorporated excerpts from interviews as well as Gittings’ writings. The stories of her childhood, and especially of her long and rocky road to acceptance of her “difference” make for wonderful reading. It always inspires me when I discover that these super women who changed the world had to wrestle with the same demons that plague us lesser mortals.
 
Gittings is family, and her personal photo album is part of our heritage, too. Her journey, like that of a first generation immigrant, is embedded in our second-, third-, and fourth-generation lesbian DNA. Her traumas are in our bone marrow, and her victories are the legacies on which we build.

Thank you, Tracy Baim, for this meticulously researched, sparkling biography of Barbara Gittings!

Barbara Gittings: Gay Pioneer is available in both a black-and-white-photo edition and a color-photo edition!