And Much Study is Wearisome to the Flesh...

I came across a little gem in a 1960's study guide on Milton that I just had to share.  Do you ever get the feeling you're living in a completely different world in the 21st century?

Adam's sin, according to Milton, is "uxoriousness,' the excessive love of one's spouse...Most twentieth-century readers would not agree with Milton's condemnation of passion, but almost everyone should be able to see with Milton that one can love one's spouse too much.  For instance, if the husband of a communist spy loves his wife so much that he becomes a spy, too, even though he doesn't believe in communism, most of us would think that he loved too much... 

Look out, Adam, that chick is a communist!  

Sorry, between the chauvinism in that statement and the Cold War, I just found this hysterical.
Back to studying for me...

Arguing with the Voices in My Head

This is Bart Ehrman. I found him to be a
human being, contrary to popular opinion.

So, there is an event that has been weighing heavily on my mind recently, and it's keeping me from studying on my exam.  A week ago Thursday I was in our university auditorium setting up my camera to take pictures for a Bart Ehrman talk.  (Sometimes I think I must be the most tolerant evangelical in the world.  The pictures were a personal favor for a professor.)  I roped my minister friend into helping me set up beforehand, and we chatted quietly as he helped me get the tripod leveled:

"Did you hear about Uganda?"  He asked me.
"No," I answered with a grunt.  "What's up?"
"Some gay rights activist was killed today, and people are blaming Christian missionaries for it..." 
"Who was it?  What was his name?"  I asked, and my minister friend just shrugged; he couldn't remember.  I leaned over onto the empty tripod to kill the nausea rising in my stomach.  I was pretty sure I knew who the victim was before I checked the news reports later that night-- it had to be David Kato. I grimaced in rage. 
"...Maybe I shouldn't have told you," my friend answered, and I shrugged it off for the moment.  We had to finish setting up. 

 I watched Ehrman laugh through my camera lens while I checked the lighting and he shared some gossip with the facilitators.  His lightheartedness against my anger made me feel like were on two different planets.  I had to mentally check out of much of the lecture to sort through what my minister friend had told me, which made me feel bad.  Ehrman was an earnest, likeable fellow in his own way, and he treated me very well; I just had other things to think about.  

 If you've never heard of him, David Kato Kisule was a remarkable and troubled human being.  A Uganda native, he had worked hard on a local, national, and international level to improve the lot of an LGBT population routinely denied even basic rights in a nation where well over 90% of the population strongly disapprove of homosexuality.  He proved to be a vocal and stubborn representative for Ugandan gays, and that openness left him constantly threatened, battered, and harassed.  And, in spite of the psychological toll, he continued. 

The political wildfire started a little while ago when a few fundamentalist groups whom I rather dislike held a conference in Kampala about the so-called "homosexual agenda" and protecting the society.  After meetings with two of the conference organizers, particularly Scott Lively [oh, barf it's the Pink Swastika guy], the legislature proposed a bill to marginalize the gay population even more: prison time for gay marriage, restrictions on housing, and allowing the death penalty to those gays labeled especially "pernicious."  The international community cried foul; activists helped fuel the outrcy against it, and the bill was tabled.

David Kato, from Uganda.  He was also a human being, contrary to popular opinion.

About four months ago, Kato's picture showed up on a local paper's front page as part of a huge campaign to "out" people.  His picture, name, and personal information were all included-- with a hundred other people's-- under a banner that read "hang them."  Kato and two others filed suit against the paper's editor for invasion of privacy and won.  He only had time to celebrate their legal victory for about three weeks before his friends found him dead.  He was beaten with a hammer.   I love that newspaper editor's response to Kato's death: "When we called for hanging of gay people," he protested, "we meant ... after they have gone through the legal process...  I did not call for them to be killed in cold blood like he was." Well, gee, mister, I guess that makes things all better, doesn't it? 

So, yes, I was disheartened to hear of Kato's death.  But there is something about this story that resonates deep in my bones.  It's not necessarily the brutality or the links to Christian terrorism that bother me  (although I want to give Lively and a few radical ministers a kick in the head).

What bothers me is that David Kato Kisule died in a land of red earth. The words I hear coming from that land of red earth are echoing the voices in my head from when I was nineteen.  I know what those words led to in my own red-soiled land, and I don't like it. I hear the echo and want to argue back. 

I mean, listen to the narrative here:  An out gay male from a culture suspicious of gays is found bludgeoned with a blunt object.  The police focus on two suspects.  At the murdered man's funeral, a preacher goes on a homophobic rant, and the mourners try to block him from the proceedings.  One of the two suspects, when arrested, pulls out a "gay panic" defense.  A certain part of the religious community uses his death to rant about the "gay agenda," and the LGBT community organizes in response.  The international community intervenes, but a lot of people treat the problem like it's "way out there" and not their problem.  And in the end, the larger straight community is unsure what to do, personally and legislatively, in response.  Many of them then call the killing a robbery gone bad.

With a change of location, this narrative could just as easily be about Matt Shepard, and I personally am concerned with how much that past tragedy is scripting others now.  I mean, let's compare notes:   (WARNING: Lively is beyond offensive.  Read at your own risk!) 

Giles Muhame, editor of the paper sued for outing gays: 
"When we called for hanging of gay people, we meant ... after they have gone through the legal process," said Giles Muhame. "I did not call for them to be killed in cold blood like he was."  (source: CNN)

Scott Lively:
"It has since been reported by the New York Times that the local police do not believe this was a hate crime but a robbery. This has not deterred the Times, and the rest of the "mainstream" media from using this crime to advance the "gay" narrative that all disapproval of homosexuality leads invariably to violence and murder of homosexuals. This is propaganda, not journalism and it is a false premise."  (source: bleh.)

Okay, now compare it to these regarding the Shepard incident...

 Fred Phelps:
"You don't kill anybody.  Not just you don't kill a fag, you don't kill anybody, because our laws prohibit it.  But that's not what's going on here.  this has become a cause célèbre for the "gay agenda..." (source: NPR)

Scott Lively (again):
"Matthew Shepard was just another self-identified “gay,” but on October 12, 1998, he was murdered by two men. He wasn’t killed because he was a homosexual, it was a matter of robbery. And the robbers obviously weren’t Christians. However, the timing was right for the “gay” scheme, and so Matthew Shepard became the new martyr of the homosexual movement: a symbol of “gay” victim hood at the hands of the evil Christians." (source: *gag*)

It's kind of fascinating to watch David's story follow such a similar form as Matt's, and especially the way that the story's being framed.  It also makes me a little nauseous because it makes me wonder how much that previous narrative might help push international discourse in the same direction. How much has Matt Shepard's story set the terms of discourse for incidents like these?  And, is there anything we can do about it?

There is one narrative in particular that I noticed, too, but I'll let the blogger Gay Uganda explain.  He has been trying to sift through the news to understand what is going on in the Kato case:

Have just heard it on Capital FM. Apparently, the guy who was staying in David's place, the guy who was working for him has been arrested. At Mukono Police station at the moment.

And, from what I heard, he has confessed to the murder, reporting that Kato forced him into having sex, so he killed him.

True, false, I don't know?...

...yeah, in Uganda, putting the blame on the big bad homosexual works all the time. [Homosexuals] are evil, they are bad, they are terrible. They deserve hanging.

So, I killed him because he attacked me, or he made advances. Homosexual advances. So, I hit him twice with a hammer...

Gay Panic Defense? I believe that is what it is called. And, in Uganda, we [gays] are so vilified, it can work. Terrible as it seems. That is a fact.

Gay Uganda (who also lives in Kampala) is recognizing a pattern within the Kato murder investigation, and "gay panic" is the phrase he settles on to define the way that authorities or perpetrators shift blame to the gay victim and justify their victimization.  When Matt died, his murderer called it "gay panic."  The name, at least, stuck.  But does the influence go no further?  I hope not.  I hope McKinney didn't serve as a role model for such dreck. 

Then there's the robbery narrative, which both the Kampala police and Scott Lively put forward.  Lively has long been involved in the Laramie story because he has long harassed and mocked the LGBT movement.  Not long after Matt's murderers were tried, Lively stuck his nose into the debate and had the temerity (or the insanity) to compare Matt's rise in the media world to how the Nazis adopted Horst Wessel as an icon.  (Oooh, Nazis.  Way to jump the shark there, Scotty.) At the same time, he also blamed Matt's murder on a simple robbery.  Not surprisingly, that's the exact same excuse he used to distance himself from his direct complicity in the Kato murder.  He went to Kampala to fuel this kind of homophobic outrage; whether Kato was a direct victim or collateral damage of his hate campaign is simply a matter of degree regarding his guilt.  It's like he's turned this into his M.O. anytime somebody says he's complicit for the results of the violence-laden homophobia he preaches. 

And, so: where are we now?  It's an interesting puzzle, but it's one that I'm a little too partial to consider correctly.  Of course I see shadows of Matt everywhere; his absence is burned into my memory like a cut-up photograph.  And yet, the story we all tell about his murder has obviously shaped the discourse on gay rights, homophobia, and violence.  What has that narrative contributed to this new story of a Ugandan activist beaten to death just three weeks after he won a suit in court?  Perhaps the Shepard murder's legacy is inscribed in our language, with terms "gay panic" or "gay agenda."  Maybe that narrative has lent us narrative schemas that the culture at large now uses to make sense of similar issues.  Or, maybe Scott Lively has simply found a cheap, dirty way to eschew any responsibility for the human casualties of his hatred and ignorance.

On the whole, the David Kato story isn't like Matt's much at all.  Kato died in a city of over a million people, in his own home.  He was possibly murdered by a man living under his own roof.  At the moment, nobody is really sure what happened or whether to trust the main suspect's confession.  Kato lived in a society with much more than a homophobic subtext; it's the majority opinion.  And, as much as I try to downplay the religious role in my own community, the direct involvement of Christian fundamentialism in Uganda is clearly making people suffer.  It's all really a matter of where you focus, and how you read the signs.

So: did Matt change the way we talk about hate crimes and homophobia?  Is it for good or for ill?  Or, am I just seeing part of a much older narrative of violence and denial?  Has the Laramie murder unwittingly developed a strategy for nay-sayers to ignore LGBT suffering? 

I don't know.  I just don't know where to go with this.  Any suggestions out there???


NOTES:
If you're interested in following David Kato's story, there are some great sites out there from African sources you can follow:

Gay Uganda: a gay blogger from Kampala who was familiar with Kato:
http://gayuganda.blogspot.com

Behind the Mask: an African organization providing LGBT news, resources, and activism:
http://www.mask.org.za

Gay Rights Uganda: Just what it sounds like:
http://www.gayrightsuganda.org/

---

PHOTO CREDIT:

1)   Bart Ehrman, by me. 
2)   David Kato Kisule, from Abolire la miseria della Calabria, via Flickr.
3)   A NYC protester of the Uganda anti-homosexuality law, from the International Women's Health Coalition, via Flickr.

It's crunch time-- and I'm getting crunched

So, I've been a little bit too silent here over the last couple of weeks, and it's just because I'm so busy.  I have a field exam in Renaissance literature coming up in early February, and I'm not studied up for it yet.  And so, yours truly is stuck at the library, surrounded by magisterial works of Renaissance criticism, and I feel zonked.  Actually, I keep taking naps.

So, I hope you'll be patient with me for just  a couple more weeks, and I'll give you a taste of the UW campus in complete snow, chat about the wonderful community spirit among the UW faculty, and, yes-- the Airing of Grievances will continue.

So, until then, I shall give you a visual piece upon which to meditate.  Wyoming may be cold and dry, but it has a secret:  I found Narnia there this winter.  Take a look for yourself:

Unfortunately, I didn't bump into Mr. Tumnus, nor did I see Aslan. But, then again, I hear he comes at the end of our eternal winter and melts it into spring.  That will happen sometime in May, knowing Wyoming weather. 

Specters of Laramie in Tucson, Arizona

I had been back on the UW campus for less than twenty minutes when I found out about the Tucson shooting last week.  I was checking the news in the Union building when the alert popped up on my laptop screen.  The next morning, my brother Coyote and I spent most of the morning before I headed to campus and he headed to work watching the press conference.  I only hope that the Tucson community can continue to stand together and support each other as they bury their dead, and that they remain unified in the face of the media speculations about 'toxic rhetoric' and political cheap shots aimed at the other side.

During that same time, I spent a lot of time on the microfilm scanners in Coe Library reading civic commentaries of a different sort, and I started to see discursive echoes of the current Tucson troubles in the Boomerang  and Branding Iron archives.  As journalists and ordinary citizens grappled with the trauma of Matt's beating, I saw them asking similar questions about politics and rhetoric in 1998: to what extent is the national discourse to blame?  How much is the local community to blame?  To what extent should politics and this tragedy coincide in national discussion?  Should political parties be held accountable for their words and policies that might encourage such behavior?   Is the community to blame for the actions of the perpetrator(s), and how should we remember the victim(s)? 

And, now I see that the people of Tucson, Arizona are grappling with similar questions about their identity as a community in the old West.  CNN recently posted an article titled "Tucson Battles Wild West Image After Shooting," looking at everything from the desert landscape and tourist kitsch to the political climate in this Arizona town.  The tone of the article sounds extremely familiar to me:

 ...Tucson sees itself as an oasis of progressivism and diversity in a state that's gotten a national reputation for bigotry and anti-immigrant hate speech. It's the kind of place that hosts mariachi festivals, celebrates Cesar Chavez and asks cars to pull into parking spaces backward, for the safety of bicyclists.  

But after the Democratic congresswoman was shot and six were killed Saturday during a political meet and greet at a supermarket on the northwest side of town, this place of golf courses, taquerias and cactuses started to look at itself anew -- examining not only the causes of the shooting but the borders residents put between each other.  (par. 5-6, emphasis mine)

This same formulation shows up everywhere in the 1998 archives.  This same article on Tuscon even shows the town struggling to understand the shooter's place in their community as well, in almost the same words as Laramie once struggled to place McKinney and Henderson:

[Others] see the accused shooter, Jared Loughner, as mentally unstable. The event, they say, was an aberration -- not a reflection on this unique town, where the hot, dry air attracts arthritis patients seeking relief.

"It's the nicest place on Earth, as far as I'm concerned," said Mark Gardner, a New Yorker who spends the winter in Tucson because of the warm weather. 

Gardner is like many who end up in this city of retirees, immigrants and transplants -- where chain stores are dressed up like pueblos and corduroy-textured cactuses line the roads, their stumpy hands outstretched like hitchhikers. He came to Tucson with romantic visions of the American Southwest.

What he found wasn't far off.  (par. 11-14, emphasis mine). 

There is also speculation about whether or not the society at large should bear some of the guilt for the Tucson rampage, a question which was asked, often unfairly, of Laramie as well.  At the same time, the question itself is legitimate: is there such a thing as social or societal guilt for a member who acts alone?  From a religious perspective, that question has an interesting answer, and one that Stephen Prothero explores in regard to the Tucson killer this week on CNN's Belief blog.  He confesses, "I can't help thinking we have at least a spattering of blood on our hands."  Despite the controversial nature of that comment, I find part of myself wanting to agree with him. Not just about Matt, but about Arizona, too.  Maybe we're all somehow a little more fallen because of what happened, less innocent.  Maybe our social connection to the killer and victims made us all somehow present in Tucson, just as I was once in Laramie, and perhaps that comes with some kind of social or metaphysical guilt attached.  I don't really know. 

So, once again the national discourse is repeating itself, but it has settled upon a new political lightning rod from all the dry, electric static surrounding the nation's new hot-button topic: immigration.  Could the Tucson shooting find itself becoming the next symbol of social turmoil in the national discourse?

I don't really know how to answer that yet, as this story is still just forming, but these events certainly show the same potential for that to happen.  In Laramie, that discourse created an extremely ambivalent response as some people cringed back from the old West motif and claims of intolerance while others took it to heart, indicting the culture.  Some then used that self-scrutiny to make Laramie, and the nation, a better place, and others rejected the notion altogether.

Maybe we know better now how to take these questions, these stories, and use them to create unity and social growth.  Or, maybe nothing's changed.  I don't really know how to make anything positive out of this observation, other than to note how social discourse and national memory seems to be following the same pattern.  What will be the outcome for national discourse, and what will happen to the Tucson community? 

---

PHOTO CREDIT: Images of the spontaneous memorial at Congresswoman Gabrielle Giffords' office and at Oracle Road, Tucson, Arizona. Taken by Search Net Media, available via Flickr.

Back to Laramie

The first snowfall, for me, has always marked a season of forgetting.  The snow wipes the landscape clean, covering each groove and bump of topography with the same agnostic blanket of white.  The snow hides the comforting marks of law and order painted on the roads and masks the threshold between surfaces, lawn, sidewalk, street, or gravel only discernible by the press of your boot when it strays off the path and into the pale.

As we peer through the falling snow, we are no longer allowed a context to know where we have been or where we are going next; all it offers us is the trace of where we have been just a few steps before and the nagging suspicion we're actually just walking in circles.   We cannot turn back, retrace our steps in this season of forgetting, this season of snow.  In seasons like this, we can no longer look without to make the world make sense; instead we have turn our gaze within, retreat into the den of our minds for introspection until the storm breaks.  Perhaps that's the reason I have loved the snow all these years: this season of forgetting is a good excuse to look within and explore a different landscape.   

 I came back to Laramie a couple of days ago, but this is the first snowfall I've seen since I arrived.  In an attempt to beat the storm front threatening to crawl through the Shirley Basin, I left for here two days early to stay with my brother Coyote.  I haven't seen him in six months.  He's gained some weight and is doing okay, but I've seen him look better.  Coyote abandoned the lease on his old den behind somebody's garage in west Laramie for a different apartment just south of the campus, but that doesn't mean he's in a nicer place.  His new digs have the peeling plaster and musty smell of a flophouse, but, hey, at least he has a bed now-- and at least I can wear flip-flops in the shower while I'm his guest.  As I've watched Coyote over the last few days, he seems to be wrapped in the same forgetful snow as the rest of Laramie; after a raft of health problems, he cut his semester of school short and has to wait before he can apply for more college funding in the fall.  I look at his woes and feel helpless to do anything: he needs a secure income.  He needs to eat more protein.  He needs to stop concealing whatever-it-is that makes his hide twitch with fright when I look him in the eye. I boil with frustration, but I can't see through the static field of this snow around us.  Whatever it is he needs, I can't help him find it.   

For a different group of students I see downtown, the snow allows a different kind of forgetting.   At the bar and grill across Grand Avenue, a rambunctious group of coeds were doing "train shots" every time they hear the rails rumble just outside their window.  (At that rate, they're not going to remember anything by morning when their classes start.)  For them, the snow's amnesia brings no need to withdraw into the self; they know their present circumstances, the warmth of liquor in their bellies and the press of friends on their shoulders, and for the present, that's enough. 

Forgetting has come to community as well, but for the town it comes in different forms.  According to yesterday's Boomerang, the definition of marriage statute which failed in the Wyoming legislature in 2008 will be resurrected for a new vote in the upcoming session.  That didn't take too long, unfortunately, and I'm disappointed.  On the bright side, Dr. Connolly is still in there to lobby against it, and hopefully we can expect a similar result as the "no" vote on the statute which she witnessed two years ago.  It's a shame that this particular bill didn't die and get covered up in the snow. 

And, on another ambivalent note, it seems that yet one more bar has succumbed to the Fireside curse.  A couple of different establishments have sprouted up and died at the old Fireside in the last ten years, but now it seems that the doors are closed for good.  A "For Sale" sign sits in the window of the old building, and the once-prominent vintage sign jutting up from the roof has been removed, too.  That sign may have been repainted, but it was the last recognizable vestige of the old Fireside and now it's gone.  Nor will this building ever likely be a bar again; Coyote told me that they sold the state liquor license from the old Fireside property to Wal-Mart.  

But not all forgetting in the cold midwinter is permanent, damaging or sad-- just melancholy.  For instance:

Hiding somewhere under that snowdrift is Matt Shepard's memorial bench.  Every winter, the students must forsake the benches in Prexy's pasture and around A&S for a warmer places to study, and for a time the snow makes them forget that the benches were ever there.  When the snow melts and all are ready for spring, however, the students will seek this place out, as they have for the last couple years, to feel the warmth of the sun on their faces again.  The snow can't really make anybody forget-- not forever, at least, and not unwillingly...

Just for fun...

I saw these somewhere west of Meeteetsee, Wyoming last week.  They're jackrabbit tracks near the base of an eagle's nest. 

I hope you're having a better break than I am!  The flu fairy or something came to visit me this week.  Lots of tea and crackers for me...

The Airing of Grievances, Charge 2, cont.

Being the Second Charge, 

Regarding the Bed of Procrustes

I had known about Anna Deavere Smith by the time I was a sophomore in college, but I never really sat down and read any of her plays until last year.  I'd often heard the comparison between Smith's amazing work and what Tectonic Theater had done with The Laramie Project, but it took my growing interest in documentary theater and ethnography to finally make me pick up Twilight: Los Angeles, 1992.

What I found just about knocked me off my feet when I read it.  I could remember the LA riots and the Rodney King trial back when it happened, but it wasn't something that really made an impact on a 12-year old celebrating her birthday in Montana.  Now that that 12-year old is 30 and studying lit, however, Smith's recounting of the event is quite compelling.  I read in Smith's play about everyone from disgraced cops to gang members to old Korean business owners layered together, and it was electrifying.  The voices were messy, sometimes following completely different story lines, but they were woven together by Smith's solo performance and a common bewilderment about what went wrong.  And, at the end, we have the voice of Twilight Bey, a gang member who spoke of hope in the confusion with such clarity that I marveled at him.  When I get back home I want to read through Fires in the Mirror, although the one I'd really like to get my hands on sometime is Let Me Down Easy.

What really fascinates me is the organic way in which these disparate voices seem to come together in Smith's work.  Sure, Smith is a very creative editor, but she felt no need to jettison side narratives that didn't seem to really fit into the whole, like the story of the gang peace talks or the shooting of a young black girl by a Korean shop owner, both of which fill in the richly complicated background of community tension that existed long before Rodney King was beaten.  I almost feel that she's willing to sacrifice continuity for texture.  Some of these voices clash; some don't fit.  And, many of the voices that couldn't fit in the original performance were re-added in the print version as part of her series On the Road: The Search for the American Character.  Smith seems to prefer to keep rather than cut. 

 Now, it could just be that familiarity breeds contempt, but I feel like that there's an unruliness, a slip to Anna Deavere Smith's work that fits the real world pace of painful revelation.  That's an unruliness I don't feel with The Laramie Project, which feels more unyielding and tight like the suspension on a sports car.  I sometimes wonder what had to be chopped off or didn't get noticed when Tectonic wound the plot of this play like a precision watch around the religious narrative.  

Last time, we looked at that story line-- the religious factors contributing to Matt's murder-- which maybe, like Procrustes, Tectonic stretched out to make it fit on their theatrical bed.  What I'd like to explore today are some of the other stories which maybe Procrustes chopped off to make this story run in that direction.  I'm not sure which of these (if any) are really important, but let's see what possibilities we run into!