it gets better- critique one

The two following blogs are a commentary on the popular “It gets better” videos on youtube right now. One is just from a randomly picked video—an average citizen. The other was purposefully chosen as a celebrity who many people will view.
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http://www.youtube.com/watch?v=40VNCAKKRxc

"Life after high school gets so much better for you gay kids out there who are considering suicide or who just feel really really lonely and sad about life because you just feel so isolated and there's no one like you..."

Two things about a lot of these videos is that they over generalize and over exaggerate. For many people, life will definitely get better outside the culture of high school and middle school. But for many others, it may not. If a non affluent lesbian who can’t go to college, and is stuck in a small town with all the same people and ways, will things get better? Yes and no. Since every single person has a one of a kind experience on Earth, it is difficult to justify universal truth’s—which is what these videos are trying to do—establish a universal truth that “it gets better”. Maybe a new project should be started called “it gets better, but”.

"I lost every friend I'd ever made since elementary school because I came out, people started treating me pretty badly- I was called fag a lot. It was pretty detrimental to my self-esteem..."

This is where the “It gets better” project is probably really helping people. A large part of Women’s Studies that is very unique to the academy is the strong sense of narrative’s backing up theory. Women’s Studies is about studying lives and often times the ways that lives have been hurt or stunted by other people or simply by intersectionality. Isolation is a key piece to most people who are in pain—they are not in this—whatever this may be—with someone else. Being able to go online and watch endless amounts of videos with people saying, for ME, it got better, is undeniably hopeful. Power and results form out of large numbers of people. Yes, as said in the October 26th “It gets better critique” post on the blog, a lot of these people are white, and a lot are male. Things may and probably will be different if you are not white, or not male. In the end, it seems that stories and testimonies—from people in similiar situations (being lgbt or queer)—are still worthy and valid, regardless of what sex, skin color or class they belong it. It seems equally discriminatory to sort of disregard white males…just because they’re white males. If they’re the ones showing up for the cause then their the ones showing up.


"And that was basically the worst of it. I didn't have friends for basically most of high school until senior year..."

Henry recalling a specific, vivid memory is also where he does a good job. Sometimes, the more specific the story is, the more relatable it is. Many kids watching this will no doubt be very touched by Henry’s anecdote. Mentioning several times throughout the interview that didn’t have any friends is also a very provocative declaration. Admitting that out loud—no less on the internet, having the capability to reach many people, some who you might know—takes real courage. A lot of these videos are very forthcoming with their personal stories—there is some real tenderness and vulnerability in them.


"And it was just uh really detrimental to my ability to socialize with people and it was just really terrible."


Henry goes on to really put emphasis on how hard people made it for him during school. Again, I believe that saying this is a great message—he’s relating back to them that he’s been there.


"I kind've struggled with a lot of really intense depression from lack of self-esteem from, you know, the years of getting bullied, um but I had, I made some of the best friends that I'm probably going to stick with for the rest of my life- um people who were nothing like the immature bullshit crap people who I knew in high school and middle school. It was just like literally like this magic place where I could basically come into my own and it was the greatest experience of my life"

This is where Henry goes wrong, I believe, is not clarifying that for him it got better—not everyone will go to a “magic place” where they “come into” their own—let alone have “the greatest experience” of their lives in college. Henry mentioned that it was an art school. Based on his environment it may have been easier for him there than let’s say a state school, or a community college. In his environoment, people changed. In other people’s environoment, it could be a change of address but the same exact kind of people. Henry does not mention this which is unfortunate.

"Please don't kill yourself. You have no idea how terrible it is for people like me who were able to endure all that, you know, tormenting..It sends a terrible message to other kids out there who are like me and who are like you, you know, um, like it's infinitely better after high school. You learn who you are and you actually learn that because you are gay...you are going to have ten times much more of an exciting and interesting life than the assholes who were trying to make you feel bad about it...You're life is going to be amazing, it's gonna be amazing, I'm telling you right now...My life for the past two years..after I got over all that depression I was having has been the most rewarding ever..when I first came out to her [his mom] she said some of the most beautiful things I have ever heard from anybody..It was great; and if you kill yourself in high school you can't have those rewarding experiences. You're denying yourself um the chance to meet people who are going to make you feel amazing. You're destroying your parents, you're destroying your friends, imagine the future person you could eventually get with. If you don't kill yourself you may find someone and fall in love. At the very least don't deny us the chance to meet you, and to get to know you, and to love you, and et cetera et cetera- and to like go to pride parades and stuff-that'd be so cool...Don't kill yourselves. And e love you so much. Get through it...It's going to be so much better and you're going to be amazing happy and glitter and sparklies and rainbows..."

A lot of people are saying something to the effect of, don’t kill yourself because it sends a bad message to other kids. Well, yes, it doesn’t send an extremely positive or happy message to anyone. But Henry doesn’t define what “message” these kids are sending. If these videos really are for struggling LGBT youth than it seems odd to ask someone to stay alive for the other kids—that is partially the problem! They often don’t know anyone else like them. These kids have often never seen other kids like them. And if a kid/teenager is suicidal it is probably not wise to (I’m sure unintentionally) essentially try to guilt them into not killing themselves because of the effects it will have on other kids. A suicidal kid’s last thoughts (one who has been bullied) are on the kids it will effect—they’re probably only familiar with deep sadness over the pain other kids have had on them. Henry also says “you know, um, like it's infinitely better after high school”. Again, what Henry fails to do is say that it was infinitely better for him. It may not get better, it may actually get worse. A lot of these videos are very optimistic—and that’s their point. But there’s optimism and then theirs also just plain truth. Henry talks as if he knows the person, saying that “you’re life is going to be amazing.” That’s sweet, but if you don’t know who you’re talking to I don’t see justification for saying it over and over. Henry has no authority to say to anyone how their life is going to be. Henry then goes on to mention his mother’s welcoming arms after he came out to her, saying that “if you kill yourself…you can’t have those rewarding experiences.” When one chooses to willingly die, they are killing not only themselves but the future—which, for the majority of people, probably had one positive experience somewhere in it. They kill not only the hard parts of the future, but also the fun and lovely parts too. Henry also doesn’t seem to have experience with family not being able to accept him. This is much different from friends. He makes it out to be that coming out is always a rewarding experience—and while it is empowering and freeing, I’m sure, I doubt it is always a rewarding process. Again, Henry kind’ve places blame on the suicidal kids watching this saying that “you’re destroying your parents…friends…[future partners].” Henry neglects to mention that they may be “destroying” very few people at all, unfortunately. Not everyone has a family. Certainly not everyone has friends, as he himself is very aware. Suicidal people don’t want to be hearing things about how horrible the people they leave on Earth will have it. Often the people closest to you are the ones who hurt you the most—simply because they have the power too, but also because they are just conveniently right by you. He ends by saying “you’re going to be amazing happy and glitter and sparklies and rainbows…” My one question for him is this: how do you know? And his answer should be “I don’t”. And that is the problem with tons of these videos. It got better for all of these people—and that’s fantastic. But it will not get better for everyone. That’s a fact that not many people are facing and that no one seems to know how to solve.

Queering the Vagina Monologues

Here's the e-mail I talked about in class on Friday.

*Calling all students, artists, activists and performers!*

Georgia State University’s BlackOUT (the queer black student organization), Faces of Feminism (the undergraduate Women's Studies organization), and Students Promoting Engagement through Activism and Knowledge (or SPEAK, the graduate Women's Studies organization) are delighted to announce the upcoming collaborative performance, "Subversive Desires, Revolutionary Dialogues: Women of Color, Working Class, and Queer Voices on Sexuality." We are calling performers and artists of all genders to submit performance proposals.

We aim to account for the *women of color*, *working class*, *immigrant*, *trans*, and/or *queer voices *largely absent in The Vagina Monologues. Although we are responding to and engaging a critique of The Vagina Monologues, there is no preset script. Instead, content will be entirely created by performers. We welcome abstracts of no more than 250 words describing what your performance would entail. Live performances should not exceed ten minutes and could include the recitation of prose, poetry, or song
depicting your understanding of/engagements with sexuality, and how this perspective has been shaped by your identity/ies (including class position, ability, race and gender). We are also happy to accept abstracts for short films, performance art, dance, or any other medium you feel is appropriate. The abstract serves as Part One of the submission process. Selected abstracts will be invited to audition in January. Final casting will then be determined for the live performance held in March.

Please submit abstracts (as well as any questions) to sewsa.party@gmail.com by 6:00 P.M. on November 30, 2010. This event is in conjunction with the Southeast Women’s Studies Association (SEWSA) 2011 Conference
http://www2.gsu.edu/%7Ewwwwsi/conference.html, hosted by the Women's Studies Institute at Georgia State University. The conference, featuring keynote speakers Lisa Duggan and Julia Sudbury, will take place March 24-26, 2011.

it gets better video critique-1

http://www.youtube.com/watch?v=40VNCAKKRxc

"Life after high school gets so much better for you gay kids out there who are considering suicide or who just feel really really lonely and sad about life because you just feel so isolated and there's no like you..."

"I lost every friend I'd ever made since elementary school because I came out, people started treating me pretty badly- I was called fag a lot. It was pretty detrimental to my self-esteem..."

"And that was basically the worst of it. I didn't have friends for basically most of high school until senior year..."

"And it was just uh really detramental to my ability to socialize with people and it was just really terrible."

"I kind've struggled with a lot of really intense depression from lack of self-esteem from, you know, the years of getting bullied, um but I had, I made some of the best friends that I'm probably going to stick with for the rest of my life- um people who were nothing like the immature bullshit crap people who I knew in high school and middle school. It was just like literally like this magic place where I could basically come into my own and it was the greatest experience of my life"

"It would be so sad if people like me and other gay people like just kept killing themselves all the time and I know there are a lot of kids who kind've do that"

"Please don't kill yourself. You have no idea how terrible it is for people like me who were able to endure all that, you know, tormenting..It sends a terrible message to other kids out there who are like me and who are like you, you know, um, like it's infinitely better after high school. You learn who you are and you actually learn that because you are gay...you are going to have ten times much more of an exciting and interesting life than the assholes who were trying to make you feel bad about it...You're life is going to be amazing, it's gonna be amazing, I'm telling you right now...My life for the past two years..after I got over all that depression I was having has been the most rewarding ever..when I first came out to her [his mom] she said some of the most beautiful things I have ever heard from anybody..It was great; and if you kill yourself in high school you can't have those rewarding experiences. You're denying yourself um the chance to meet people who are going to make you feel amazing. You're destroying your parents, you're destroying your friends, imagine the future person you could eventually get with. If you don't kill yourself you may find someone and fall in love. At the very least don't deny us the chance to meet you, and to get to know you, and to love you, and et cetera et cetera- and to like go to pride parades and stuff-that'd be so cool...Don't kill yourselves. And e love you so much. Get through it...It's going to be so much better and you're going to be amazing happy and glitter and sparklies and rainbows...

"Monstrous Discrepancies" Comic

This image is a clip of a comic titled "Monstrous Discrepancies" from the "Subnormality" comic blog. Defining sexuality is a problem that often plaques queer theory, but this image provides an accessible way to define sexuality. Sexuality is fluid, not binary. Every different variation of sexuality has a different term (hence the "alphabet soup" phenomenon). This comic simplifies the problem of identifying sexuality with clear imagery. Every monster is a little different from the others, which is similar to sexuality. Everyone's sexuality is a little different, even within identified groups. This comic relates to every article that has tried to define queer and to every article's underlying definition of queer. Some of these articles are "Dueling Dualisms", "Who's That Queer Queer", and "Introduction: Queering Black Studies/'Quaring' Queer Studies."

Hidden Voices: The Lives of LGBT Muslims

On November 4th, 2010 guest speaker Faisal Alam paid a visit to Agnes Scott do deliver a presentation called "Hidden Voices: The Lives of LGBT Muslims", an event geared towards exploring the relationship between Islam, sexuality and gender identity for queer Muslims. Hidden Voices has been featured at over 75 universities and colleges state wide. This presentation not only highlights the struggles and challenges of queer Muslims but it is also geared towards eradicating common western stereotypes regarding Islamic people. Through the expression of Faisal's personal Muslim queer experience in the United States, we learn of the history in regards to

the queer Muslim movement in the U.S.

This presentation was very interesting because it covered many issues that have been both mentioned and semi mentioned in previous articles read throughout the course of this class. I have outlined these issues below:

-The western ideal of "coming out" and how it is a necessary right of passage for members of the LGBTQIQ community to experience.

The obligation to go through the western ideal of "coming out" to achieve complete liberation in regards to identity has been discussed as an idea that is not an obligation. It is not the next step for every queer identifying person. At times, the passage of "coming out" can unbalance a person's life and/or complete disconnect them from their families. This western idea does not take into consideration that many people to not want to give up their families or the rest of their support system. Individual economic status needs to be taken into account also. Meaning one has to think about whether or not they can financially survive being completely cut off from their family. As Faisal had reiterated, there are in fact times where "coming out" simply won't work or their has to be a waiting period into between a person discovering their identity and fully revealing their true selves to their family. Simply because there is a lapse of time between discovery and "coming out" that does not mean that they are any less "gay" then the next queer person. This western ideal of "coming out" does not complete you as a queer person. Every situation is simply too different to apply necessary steps for queer people to fully embrace themselves and force their families too also. I believe that there are many queer minorities or queer people in general who are afraid to embrace their queer identity because this idea of "coming out" is viewed as an obligation.

-The idea of the toxic body in regards of homosexuality as being contagious and threatening to others through mere physical interaction.

The idea of the toxic body is an idea that continually resurfaces in the issue of social stigma towards the queer community. This was shown through a brief clip of a documentary shown during this presentation where one queer Muslim described how his mother began to treat him after he came out to his family. Whenever he would go to his prenatal home she would only use a specific plate and cup that were only meant for him. By not allowing anyone else to use these utensils because he had used it made him feel like a leper. His mother, merely by doing this, conveyed her belief in homosexuality as being contagious and toxic to the "purity" of the normal heterosexuals in her family. His physical interaction with his own children was completely taken away by his ex wife because he was seen as an influential danger to his children. This illustrates the idea of physical interaction being a doorway to "infecting" heterosexuals with the "disease" of sexuality. Of course this is simply not true and is definitely a myth.

-Disidentification and the struggle of embodying multiple minoritorian identities.

Disidentification is the idea of a normative identity having a polar opposite that goes against it with a group hovering in the middle that doesn't identify or counter identify. This group in the middle experiences what Jose Quiroga was describing in his article "Latino Cultures, Imperial Sexualities". Those who disidentify can experiences the struggles of embodying two identities that are of marginalized groups. For queer Muslims they did not fully fit with the normative idea of what is was to be a Muslim because they did not believe in the condemnation of LGBTQ people nor did they really fit into the white mainstream image of lesbians and gays. I do realize that when disidentifying you completely don't identify with the normative group. Meaning a person would state that it is not in any way who they are but Muslims still choose and want to be Muslims. I am merely pointing out the middle group that develops in between the two. In my opinion, Muslims who don't identify with Muslim homophobia based off of religious reasons while not wanting to completely disregard their religion to fit in with the queer society that lies at the other end of the spectrum falls within this middle group. Queer Muslims embody two minoritarian identities that creates an entirely unique struggle for them. With the Islamophobia occurring in the U.S after 9/11 and the still struggle of LGBTQIQ equality in the U.S, queer Muslims struggle to find a balance between the two while suffering the marginalization twice over. To hear and see such a struggle vividly by the use of a documentary was very powerful for me.

-The pressures of the white mainstream "gay" that now also includes a level of homonormativity for a semi black and white mainstream "gay" in the eyes of other minorities.

After briefly mentioning the mainstream idea of an acceptable level of "gayness", I will further dive into the pressures of the white mainstream "gay" also know as homonormativity. It was

very interesting to discover that in the eyes of other minorities, not only have white upper class lesbians and gays been privileged to a level semi acceptance but socially so had people who fall underneath the category of being "black". This is not saying that black and white are on a equal level of acceptance, it is merely pointing out that their is a queer racial and cultural hierarchy that exists on the ladder of the privilege of being almost fully accepted. Meaning one race/culture will not only have more acceptance than another but there is an order in which these races/culture get accepted.

-The importance of establishing communities amongst queer minorities

When queer minorities have such unique struggles because of the mixture of multiple identities, the importance of establishing a support network and sense of community is usually the first to pop up. As mentioned in S.O.N.G, the southern organization looking to create

community in the south and other articles regarding grassroot organizations, community is key to helping people such as queer Muslims understand that they are not the only one in the world who embodies identities that can be very conflicting. Faisal mentioned how in the beginning, he searched and searched google for queer Ismalic support and could find nothing other than how wrong and sinful queer Muslims were. He stated that within minutes after deciding to create an emailing list to create a safe space for dialogue between queer Muslims and advertising it, up to fifty people had joined but for months no one posted anything but him. This revealed the intense silence and stigma of shame surrounding the combined identity of queer Muslims. This story was absolutely shocking to me because while the white, american pride movement and then all of the minorities who trailed after having movements and meetings and progression, a safe space for queer Muslims had been completely neglected. It made me realize the importance of community because to feel as though no one else has an identity like you and you are all alone in the world is a very heavy and depressing feeling. Especially when you have to hide a large part of who you are.

-The tension and conflict that arises between religion and sexual identity.

Of course we can not forget the main reason behind the creation of "Hidden Voices" which is ultimately reconciling religion with sexuality. This faith-based activism is not unique only to the Muslim religion. Catholics and or members of the many branches of Christianity have dealt and are still dealing with reconciling with believing or being raised in a religion that condemns all LGBTQIQ people to hell. It can be emotionally unsettling and traumatic for some to struggle through the fight between their sexual identity and religion when they feel as though both completes and defines who they are as a person. What is important to remember is that it is not necessarily the religion itself that condemns and ostracizes people of queer identity. It is those who practice the religion that condemn members of the queer community. Faisal illustrates how it is possible to embrace your queer identity without the need of giving up your religion. However he also informs us that while there are now queer friendly Catholic and different Christan based churches there has yet to be a gay friendly Mosque, a Muslim house of worship.

Overall I can honestly say that I learned so much from this event and I would like to thank him on behalf of Affinity for coming to our college and educating the Agnes Scott community on a topic that has been kept silent and invisible for far too long.

For anyone who wishes to contact Faisal Alam you may do so at

Alam.Faisal@gmail.com or you can visit his website: http://www.hiddenvoices.info/ for more information.

For Colored Boys That Speak Softly

Yosimar Reyes; "for colored boys that speak softly" from Corduroy Media on Vimeo.

http://www.bilerico.com/2010/08/legalize_trans_campaign_takes_on_american_apparel.php


While reading many queer news stories or articles in Queer Academia, I have found that the most common, underlying problem occurring in the queer community is underrepresentation. What is really happening in the queer community? I have one answer--underrepresentation among many groups.

There is a hierarchy within the academy, and a hierarchy within the queer community. Queer studies is a focus of study that gives voice and representation to marginalized groups-- a study that is supposed to empower those that are lacking power, but this is not currently a reality for all marginalized groups. The article that I will discuss highlights some of the current injustices taking place in the queer community.

First of all, this article discusses the ever-popular American Apparel brand. I understand that this company has current controversies in terms of their treatment of workers, gender-sex issues, etcetera, but let’s address those issues at another time.

In response to the passage of proposition 8, the American Apparel company made itself a definite presence at rallies and marches and other LGBTQ events. You may own or recognize American Apparel’s popular shirts of assorted colors that have the script writing “Legalize Gay.” These t-shirts have become a fairly mainstream symbol for the movement.

Asher Kolieboi, a 25 year old, transgender activist, who identifies as queer and transmasculine states that the ‘Legalize Gay’ campaign has a narrow focus that fails to mirror the full diversity of the LGBT and gender equality-movements. "Going on their website, they talk about the LGBTQ community, but the T-shirt only says 'Legalize Gay.'"

I don’t think I could have said it better myself. Not all LGBTQ individuals label their biggest obstacle as the legalization of gay marriage. Sometimes daily living is a struggle, whether it is concerns of being outed, or criminalization because of their otherness, or fear of threats. Some gay, bi, trans, lesbian, individuals face verbal, physical, and psychological abuse daily and some may have their lives in danger because they cannot come out. In lieu of more current issues affecting the American community in the beginning of October, hate crimes against people that are different, or queer, needs to be back on the radar... and not overshadowed by the topic of gay marriage. It is unfair that certain groups’ voices are not being represented.

In order to combat the narrow mindedness of American Apparel’s campaign line and the narrow mindedness of the movement in general, Asher Kolieboi has come up with a more inclusive campaign--similar to American Apparel but Asher’s will be called ‘Legalize Trans.’ This line began on July 27.

Asher states, "I hope it will become a public education campaign, not just about gender justice but about intersectional justice, that it creates dialogue about what types of agendas we want to be pushing as far as public policy," Asher says, noting other important issues facing LGBTQ people: healthcare, safe schools, eldercare and more.


More often than not, individuals that fall under the homonormative category are given more privileges than others that do not fall under this umbrella term. Homonormative individuals have ample representation in their group while others that do not fit into this category are invisible. Typically, homonormative individuals are middle to upper-class, white, able-bodied, and educated. Perhaps this is why-- the legalization of gay marriage has overshadowed other LGBTQ issues because middle to upper-class, white, able-bodied, and educated individuals are speaking for an entire group of differently marginalized groups that have varying needs and concerns.

If you are interested in reading the entire article, the link is above. If you are interested in buying the t-shirt, the link is www.legalizetrans.com.
Revenue from the T-shirt sales in the first year will be used to pay for the campaign's operating costs and part of Asher's gender-reassignment surgery -- an operation that is not covered by insurance. Individuals can sign up as affiliates, sell the shirts, and keep some of the money for their own surgeries or other causes as well.

The other campaign funds will go to trans youth or ‘intersectional work’ that addresses a plethora of issues.

So, what do you think? Do you think this slogan “Legalize Trans” will effectively combat- and include more people into the movement? Do you think it will be effective in gaining attention to LGBTQ issues? Do you think there is something missing ?

Lady Gaga: Queen of Queer?

Okay, I’m just going to come out (hooray for puns!) and say it: I am not a fan of theory. Reading it is an exercise in frustration, and comprehending it can be a tangled nightmare. Yes, there can be that magic moment, that instant when the clouds part, rays of light illuminate the classroom, and there is an inaudible click when something makes sense. That moment can sing, and reaching that moment of clarity is what draws me back to theory, even when our relationship is frazzled and hanging by a thread.

But for those outside of the academy, the concept of theory doesn’t really interact with their lives. I had never heard/thought of high theory before I came to college, and I imagine a similar situation exists for others. The concept of celebrity, however, although fleeting or criticized, is one that pervades the lives of most anyone living in the US; it also preoccupies much of the world’s attention outside of US borders. That is, in fact, celebrity by definition: to be known, to be famous, to be someone that strangers will recognize on their digital screens as Important.

Lady Gaga appears to manifest much of our class’ working definition of what it is to be queer. She simultaneously confronts the male gaze and the gaze of an audience, embodying a female sexuality that dares to look its voyeurs in the face. She often refers to her fans, dubbed “little monsters,” as outsiders, “queer” individuals who don’t fit nicely into heteronormative patriarchal society; her concerts become mass supportive gatherings of self-proclaimed misfits.

Lady Gaga’s upcoming album, entitled Born This Way, and her recent actions and speeches against the US military’s “Don’t Ask, Don’t Tell” policy, situate her amidst a national debate about homosexual status in the US. So yes, queer.

However, as many are offering up the Lady as a shining beacon of homo hope in American popular culture, there are many ways in which Lady Gaga is not queering the institution of celebrity, and is, in fact participating in what queer theorist Devon Carbado would deem discrimination (through a lack of recognition, disavowal, and interrogation of her privilege, seen here). While issues of homosexual identity and visibility are important parts of her public (and private, I would imagine) persona, as queer theorists we realize that this overreliance upon homosexual visibility (the “coming out” story being the cornerstone of said reliance) belongs in the homonormative realm of LGB activism, silencing the voices of QPOC (queer people of color), transgendered folks, poor people, people who are disabled, and, ultimately, queer folks who just don’t necessarily give a shit if they can be openly gay in the military, because they are instead concerned with their physical safety, access to health care, and other basic tenets of human existence denied to them.

*photo credit unknown

Smell Like a Man, Man.

Okay, so right now you’re probably wondering why there’s a body wash commercial on this queer theory blog. Stay with me!

Old Spice’s newest line of commercials, all in the same vein as the one posted above (more are available on youtube), advertise their product as a solution to overly flowery and perfumed soaps and body washes; a solution proffered not to a modern Everyman (in a general and wide sense), but to specific enactment of masculinity and manhood. Old Spice’s commercials market themselves specifically for the “man’s man,” a mythical ideal directed at exemplars (and aspiring exemplars) of masculinity.

This got me thinking about previous discussions we’ve engaged in, both on the blog (namely, here) and during class, about the creation of strict definitions of difference, and how this creation of rigid boundaries serves as a method of bolstering systems of dominance. In Berila’s discussion of ACT UP and the construction of the “toxic” bodies of folks living with AIDS, she argues that the construction of a “toxic” body works as a way to strictly compartmentalize the sectors of American population which are “pure” and “toxic.” Thus, the construction of the “toxic” body is necessary, because through this continual process of constructing what is “toxic,” what is “pure” can be upheld. Berila argues that bodies are constructed as “toxic” so that the “pure” of the nation can define themselves by negation: the dominant group is “pure” because it is not “toxic.”

So, what does this have to do with hygiene products? Old Spice, in its assertion that (real) “men” should only smell like “men,” polices the boundaries between masculinity and femininity and creates these strict barriers between the masculine and the feminine specifically to uphold what is “manly.”

And what is manly? Not womanly. Specifically, Old Spice’s commercials ensure that the “manly” and the “womanly” stay far away from one another, rigidly enforcing gender codes. The commercial opens with an overly hairy chest—immediately connecting manhood to testosterone and giving the man’s chest an animalistic, bearlike presence. Not only are “men” only allowed to smell like “men” (which Old Spice identifies as overtly masculine, intimately connected to brute strength and uncontrollable aggression), but “men” stampede through anything even remotely connected to the feminine. More specifically, men stampede through items often seen as gifts “men” usually give to “women” they are romantically interested in, which suggests how much value Old Spice (and “real men”) find in these tokens.

Trans Day of Action and Igniting the Kindred S.O.N.G.

The two articles, unlike previous ones, are directed for both individuals outside and within the academy. Both address problems and changes that need to be made within the queer community but are in different parts of the country; the North and South.

Trans Day of Action 2009
This piece of work was posted on the website for the Sylvia Rivera Law Project in attempt to raise awareness of a march taking place in New York City for Trans and Gender Non Conforming People of Color and allies to take the streets and demand justice. However, the focus of this article is not solely on the TGNC community but also reaches to the Queer community as a whole and in doing so demonstrates our in class working definition of the word "queer". Some of the other queer communities commented on in the article include women, the poor, prisoners, and immigrants. All of the communities addressed receive unequal treatment and as a result are forced into harsh living environments, lacking proper health care, etc. Some aspects of the article to focus on is the use of the phrase "we demand" when addressing certain problems within the queer community, accessibility of this information to those outside of the queer community and the references made to those individuals within the queer community as a whole but outside of the TGNC community.

Igniting The Kindred S.O.N.G.

This second work is a report conducted by S.O.N.G on Southern Trans people. Part of this campaign is to prioritize listening to oppressed communities to honor them with hearing and dignity; analyze conditions; find patters; and take action based on that information. This report was based on responses given by 127 individuals who identified as Transwomen, Transmen,and Gender Queer, as well as Two-Spirit, Cross Dresser, passable, Autogynephile, Non-op Transsexual, women and men and were currently living in the South or had in the past. There were two main focuses within this article. The first included the 3 most pressing Issues to you and your community which was narrowed down to employment/money, violence/safety and access to healthcare. The second was the top 4 steps towards solving these problems which consisted of policy change, organizing, public education and creating and accessing resources. Some aspects to focus on for this article include the people who answered the survey, why focus on the South, your own set of pressing issues, and different steps you think could be taken to produce positive change.