People acting entitled to information about your genitals is an ace issue. People acting entitled to information about your genitals is a trans issue. People acting entitled to know your sexual habits is an ace issue. People acting entitled to know your sexual habits is a trans issue. People fearmongering about getting “tricked” into a relationship with you is an ace issue. People fearmongering about getting “tricked” into a relationship with you is a trans issue.
Tag Archives: lgbt
A short linkspam of linkspams (and some individual posts) on ace intersections, including intracommunity issues and problems faced outside the community. I’m still not all there in the head but, hey, wanted to do a thing, still.
Note in case of tumblrwarp: please visit the original wordpress post in case of future edits/updates.
Gender (Identity and Alignment) – Carnival of Aces November 2011: Gender and Carnival of Aces March 2016: Gender Norms and Asexuality feature posts on being trans, being female, and being nonbinary.
Race and Ethnicity – Vesper’s APoC Resources page has tons of links to content on/by/for asexual people of color, including articles and videos on racism inside and outside of the community, such as The Large Space That White Supremacy Occupies In Conversations About Sexuality.
You can also find some posts on being Jewish in the roundup for Carnival of Aces October 2014.
Gay, Bi, and Queer – On this subject, I’d highlight Living gay (and ace), On “no romo”, and Being asexual, “of the bi-ish persuasion,” and afraid, as well as this post on guilt over desire for representation. For further reading, see Queenie’s so-called teeny tiny linkspam on asexuality and queerness.
Illness and Disability – Carnival of Aces June 2015: Mental Health and Carnival of Aces October 2013: Disability and Asexuality feature posts on being mentally ill, being disabled, and choices on the part of the ace community, disability activists, and health care providers.
Sexual Violence – Queenie’s Ace Survivors as Rhetorical Devices series explains how to avoid damaging rhetoric about survivors of sexual violence.
The RFAS (Resources for Ace Survivors) Recommended Reading page covers a broader range of topics under the same umbrella of asexuality and sexual violence.
Going back to old, old stuff…. I’ve gotten to thinking about this more, the implications of this idea… a definition of straightness that suggests, if not requires, an explicit hierarchy of straightness. All straights are straight, but some straights are straighter than others.
That’s what comes of a working definition of straightness that depends on absences & on what is *not* experienced (re: patterns of desire, attraction, unwilled feelings, etc.), without any dependence on what *is* experienced (re: patterns of desire, attraction, unwilled feelings, etc.), deliberately shaped to include pathologized experiences off of that list, as long as they meet the given absence criteria.
I just wanna say — it might actually be workable, for all I know, but there’s a couple things I haven’t seen addressed.
[Content Note: I’m sorry, but I’ve been thinking about this a lot again. This is a post about the word “queer.”]
It keeps happening, is the thing. And I just plain don’t know how to handle it appropriately.
Mermaid friend was making a comparison between me and someone else, and so she gestured to them and said “small gay” and then gestured to me and said “small…” and then just trailed off. So I asked something like, “What? You couldn’t decide on a noun? Ace can be a noun,” and she said, “No, I just don’t know how you feel about being referred to as a gay.”
…I don’t know how to explain to her that “how I feel about it” is mainly this strong sense of you’ll get in trouble.
What I actually said, for the record, was something along the lines of “the real gay people wouldn’t like that.”
me: [overhearing friend listing names/identities on skype chat in the other room, and then raising my voice to comment from behind a wall] Why is my name being mentioned?
her: [also raising her voice to reply through the wall] I was saying that you’re ace, and we’re playing gay bingo, so that’s worth a certain amount of points.
me: I mean, I, I guess that’s worth being outed for, but — [loud sputtering/incoherent reaction]
her: I can’t hear what’s happening, but I think I just started an argument.
me: No, no, I’m trying to warn you.
her: About what?
me: About the danger.
her: The danger?
me: Of saying that me being ace has any gay points. You’ll be excommunicated.
her: Excommunicated from what? Being gay?
the engineer friend: Because it’s really hard to find a LGBT-affirming church that isn’t…
me: Unitarian Universalist?
the engineer friend: Basically, yes.
In contested questions regarding the asexual umbrella, I’ve seen a lot of this “you either are or you aren’t” approach to classing identities. “You either are or you aren’t” binary talk is pretty familiar to me as a gray-a, as you can imagine, if you know anything about 2012-era ace-intracommunity conflicts.
So that’s what I think about, naturally, when I see framing like “are you trans y/n” and “are you attracted to ppl of your own gender y/n” deployed in flowcharts aimed at telling aces what things are and aren’t for us. I saw one such flowchart today, didn’t save the url, and when I decided to reference it in this post, went, “eh that’s okay, I have the url of a different reblog of the same thing saved somewhere” — and then, upon checking, I realized that the url I had saved was actually of a different flowchart featuring the same questions, distinguishable only by the style of arrows.
This post isn’t about the controversial q-word or how many letters should be in lgbt or any of that. This post is is just some wondering aloud about the metrics I’ve seen used to discuss those issues.
[cw: heterosexism, misogyny, racism, classism]
“We can consider further the importance of sexual exclusivity within marriage and the impact of inclusion into the marriage contract by exploring the regulation of marriage through the requirement of consummation, which guarantees that the family is a sexual family. Richard Collier (1995) provides a detailed analysis of the construction of appropriate sexuality and masculine identity in British law through legal cases contesting the consummation of particular marriages. In these cases, the courts decide what counts as meaningful enough sexual interaction within a marriage so that the marriage should continue… the courts can void those contracts where they — generally in conversation with ‘experts’ such as medical professionals — determine that appropriate sexuality has not taken place.”
–Valerie Lehr, Queer Family Values, p. 28-29
“…In fact, the social privileging of heterosexual monogamy was part of an early twentieth-century attempt to control and civilize European immigrants, and to control and encourage white middle-class women to reproduce. It was a social norm heavily connected to the middle-class desire to encourage the development of private family life, a life away from the public space of the street. By forming such isolated family units, men would be influenced by the pro-social desires and needs of their wives; workers would be more hesitant to strike, both because they would be less connected to one another and because they would feel greater responsibility to their wives and children; ideal consumer units would be created; and parents would be able to support their increasingly costly children… Within this patriarchal construction, women were accorded rights by the state and benefits from the state not as individual, but as mothers and as caretakers of others.”
“…Equally important, [creating and maintaining relationships and that embodied romantic and sexual desire] provided a rationale for addressing what had become a serious social concern — an increased number of educated, middle-class women who were choosing not to marry and not to give birth.
In the period immediately prior to the consolidation of the companionate marriage as ‘normal,’ women chose in extraordinary large numbers to forgo marriage and childbearing… The circumstances that gave rise to an ideology that defined single women and men increasingly as ‘sick’ and dangerous are instructive for us today because they reveal the complex ways by which gender, sexuality, race, class norms, and privilege were woven together through the creation of norms of family.”
“While white middle-class women were giving birth to fewer children in the late 1800s, large numbers of immigrants continued to enter the country and rates of reproduction were higher among immigrants, blacks, and the native working class than for the white middle class. Spreading the middle-class value of sexual restraint to the working class was one answer to growing fears of ‘race suicide.’ This would only be effective, however, if combined with increasing pressure on white middle-class women to marry and give birth to more children. President Theodore Roosevelt expressed these desires: ‘By 1906 [Roosevelt] blatantly equated the falling birth rate among native born whites with the impending threat of ‘race suicide.’ In his State of the Union message that year Roosevelt admonished the well-born white women who engaged in “willful sterility” — the one sin for which the penalty is national death, race suicide’ (Davis 1981, 209).”
“The development of hegemonic family centered around companionate heterosexual relationships and had a particularly devastating effect on women who often did not have the economic resources to choose not to marry. The attack used against women who were choosing to not marry was that they were too androgynous — that is, not accepting of their proper place as women.”
…Does this remind you of anything?