Back from Sex 2.0

Sir and I have a great deal to chew on and ponder. (Yes, we went together.)

I'm not ready to write a post on my experiences at Sex 2.0 just yet.

That said, by way of backgrounder to what I may eventually write, readers should first read through these two posts (and the comment threads) on Amber Rhea's blog:


Thoughts on Sex 2.0 past, present, and future

Thoughts on Sex 2.0 thoughts

On Transgression and Transgressive Identity

Trinity has written an interesting post about transgression over on Let Them Eat Pro-Sm Feminist Safe Spaces. The resultant comment thread has some real gems in it.

As I've been thinking and writing on the concept of transgressive identity as of late, I added my own small contribution that I wanted to copy across to here for organizational sake.


Habu said...

From a somewhat different angle, I've been thinking about and beginning to write about transgressive identity. Those of us who for one reason or another clearly live on what many would feel is "that side of the line."

It has to do with the difference between (to create but one of many examples) those for whom "kink" is something they do only in the bedroom and only on Thursday nights, and those who live as Leathermen or Leatherwomyn.

There are those who live day to day on the socially reinforced side of the line, yet "transgress," making short duration traverses across into what many would deem "dangerous territory."

Then there are others who live over the line. We live in a state of "transgression" not out of some sense of it being "hip" or "rebellious," but as simply our day to day reality.

For some (particularly around aspects of gender presentation) it's not a matter of "choosing" to live across the line, (as attempting to put a Stone Butch in a dress often has the effect of only making their Stone Butch-ness all the more obvious.)

For others it is a conscious decision, yes, they COULD pass, but instead they remain true to themselves.

I think a lot of how bystanders tend to understand the term "trangression" or "trangressive" has to do with their preconceived notions of transgression as a mark of immaturity, or as a hit and run form of cultural rebellion.

Whereas for those of us who live on this side of the line, it's anything BUT a skittish little dance across the line for titillation purposes, it's simply our real day to day lives.

What remains by and large invisible to those same bystanders is the amount of shit those who transgress as a matter of breathing often endure, and the often random nature of the violence many trangressively identified individuals endure.

To take a real world example, getting beaten leaving a Pride march, simply for the fact of being identified as a member of class Queer. The nuances and details of the individual being beaten are subsumed to the fact that he or she has been identified as a member of a "trangressive" class of people.

There are those who cringe at being labeled "deviant," but for those of us who live over here, it's actually a fairly useful piece of terminology, as yes, our lives do deviate in many meaningful ways from the lives of those living on the other side of that line.

We also recognize that those of us over here are not a majority. To transgress or deviate means we have taken a different path from most (what many incorrectly term "the norm.")

There is no need for shame in being transgressive, or behaving trangressively. For many in Leather historically speaking, it's been a point of pride.

There are reasons Leather history is littered with names such as the Outcasts, the Renegades, the Rebels... .

Likewise there's a reason we focus on Leather Families, "Chosen Families," Backpatch Clubs, and Tribes. These "other side of the line" social structures have been and are important survival mechanisms for not only finding one's new place on this side of the line, but sometimes as a means of dealing with the rejection of biological family or previous friends.

Transgressive identities, living daily in realms of Gender, Queerness, or Leather, (to name but a few such possibilities) far from being explorations or hot brief duration excursions, are often marked by tending to have a certain maturity and sense of having come home to oneself.

It's somewhat of a different way of looking at transgression, but I think very central to much of what is happening to Leatherculture right now. There are those of us who understand that being Leather means living on this side of the line, and there are others for whom they still fully identify as members of the majority side of the line with this one "small" area of personal exception, their forays into kink.

29 April 2009 12:24

Tail end of Winter, dawn of Spring and the Sakura Matsuri

My "little leather life" as of late has been fairly busy, though I've not been blogging it. Instead of attempting to catch up, I'll just make a brief note of our travels yesterday and other upcoming events, some Leather, others being more seasonally inspired.

Sir and I headed down into Washington D.C. yesterday for the Crucible's 18th biannual LF&P (Leather Flea and Play,) which as I've noted here before when writing about it, is more commonly referred to as the "elephant pee," hence the elephant logo.

We had originally thought we might be bringing a friend along with us this Spring but travel plans fell through and it turned into a nice event for just the two of us.

It was well into the afternoon by the time we arrived, a slight drizzle was coming down, but it seemed plenty crowded none-the-less.

I was on a mission of sorts, after some rope. We're going to make it to Shibaricon this year come hell or high water (after our thwarted attempt last year), so this was going to be one of my last chances to catch Rainbow Rope in person before we head towards Chicago.

We found some nice blue MFP for Sir, and a nice 50' piece of Blue and Black all of which came home with us. Afterwards we wandered a bit, looked at knives, but didn't quite see anything that felt quite right.

At one point, I did see someone across the room that we had met at Black Rose last Autumn, but by the time we had come back around she was nowhere to be seen. So this was yet another flea where we weren't really finding familiar faces.

We stumbled headlong into a happy surprise as we made our way towards the door. When we had come in through the library area it had been a mob scene and so we figured we'd come back through on our way out. Well sure enough, just as we were getting ready to leave we finally stumbled headlong into the "unique" and custom that I try to keep my eyes out for when we go to the Fleas.

Wooden canes (among other tools) with bone handles. Lovely, natural materials with soft leather work carefully bringing the pieces together. Sir said they felt really good in his hand and the balance felt wonderful.

My ex-wife and I used to discuss the importance of tools and how it was not merely about feeling amazing on the "receiving" end of a whip, but also about how a tool feels in the hand of one who wields it. Those conversations led her to create an incredibly special whip, one that will never be used on anyone else. It remains as a physical legacy of our time together.

These canes embodied that same spirit. One is long, the shaft a carefully polished hickory, the other a much shorter purple heartwood, perfect for intimate work. Stumbling into special pieces like these is precisely part of the reason we go to the fleas and vendors rooms at events.

I protected our newfound treasures from the rain as we wandered back to our vehicle. All notions of a trip to the National Arboretum or even a quick drive around the tidal basin to see how far along the sakura blossoms were fell by the wayside in the bleakness of the rainy afternoon.

Instead, we stopped back by one of my old neighborhoods for good pizza and beer and just plain spending some time together, talking on into the evening. The drive back home in the rain made a perfect end to the day.

In other news, we are looking forward to DC and Philly's Sakura Matsuri both this month and in April. (Click here to see more information about this year's DC featured poster artist, Carol Tomasik. I love this year's design!)

We celebrate every year, welcoming the cherry blossoms and marking the occasion is part of our Household. Along our way back home yesterday, we saw a few trees already in bloom, so I suppose I can at long last break out the Sakura incense.

For just a few short weeks each year the whole house smells of the blossoms and incense, and I take long hot baths in Sakura bath salts. The tub gets filled with pink water and I listen to lots of koto and shakuhachi music. It is all part of how we shake off the last of Winter. For now, I'm trying to decide what events over the course of the festivals we'll actually make it to.

We have also made the decision to go to the (first ever!) Charm City Fetish Fair near Baltimore. I'm actually very excited about the event, in part because I'll be having a number of friends from out of state coming in for the event. We're working to schedule meals and possibly sleepovers, and other such around the edges of the event. It should be a good time.

So we've been keeping busy.

January and February have also been important months in terms of my "little Leather life", but I will leave those stories to another post.

Of Kink and Blog-o-sphere Kerfuffles

Generally, I tend to avoid the anti-S/m dust ups around the blog-o-sphere that spring forth with stunning regularity from the keyboards of those who co-opt the term "radical feminist."

But every so often enough pissed friends point me at enough bullshit that I can occasionally be coaxed into writing a little something.

This was originally intended as a brief comment to the Most. Awesome. Comment. Ever. post over on Let Them Eat Pro-SM Feminist Safe Spaces.

But it grew.

It grew beyond reason, and certainly beyond comment legnth.

So I've moved it here as a full post instead.

For readers who have no idea what this is all about, be glad. (Or read Pro-SM Feminist Safe Spaces' tag documenting the BDSM-and-feminism kerfuffle in inverse order, starting at the bottom of the page. Most of the relevant links are either in that or in the comments thereon.)

But back to that little comment that grew, here it is in it's entirety:

***

What so many of these oh-so-outraged women miss is that until fairly recently, it would have been exceptionally rare for them to have this level of visibility into the things we do.

Placing ads, exploring kink.com... by and large they wouldn't have had any immediate jumping off point to know WHERE to place such ads, (and it's still a LOUSY methodology,) or the ins and outs of the language were it not for the increased visibility in that they've been afforded.

Note that Leatherfolk were not out playing evangelists. The visibility they (the outraged) now enjoy comes as a direct result of commercialization, and into spaces where we self select and gather just as any other demographic has online.

Time was, not so long ago, that finding out about certain communications vehicles, much less entering into Leather spaces, would simply not have been an option for them.

To gain access to such meant going in person, and having someone willing to vouch for you. It meant entering what had often been a Gay male domain.

These days, they need only punch up whatever website they care to fear this week, get themselves all worked up, and then start typing.

A few rare Leathermen took me under their wings and taught me the core values of what being a Leatherperson entails; among them the critical importance of discretion, appropriate time and place, and "not frightening the horses" so to speak.

Of course for many of our critics they can only see the flat images on their screens, they know nothing of the ideology or highly ritualized behaviors that go with so much of Leather.

One of the first "Leather" books I was ever told to go read wasn't some (at the time unwritten!) manual of how to flog, nope I was told to go brush up on my Emily Post.

Those amazing Leathermen taught me the importance of being above reproach in one's dealings and finances, being a person of their word and personal honour, expressing deep loyalty towards those deserving of such, knowing when to defend oneself and one's tribe and when to hold your tongue, and not drawing attention.

To do otherwise could bring undue scrutiny down upon the community, these concepts being passed down from a time when raids on Gay spaces without so much as a pretense were common.

Yes, the net has changed everything, some for the good- breaking isolation and making "deviants" such as ourselves feel far less alone in this world.

But it has also come with a price- that things which were once deeply private and shown only to lovers or others deemed to have "the right stuff" and a deep willingness are now mere clicks away for any and all.

That and perhaps our critics have missed a key point, Lao-tzu's "Those who know don't talk. Those who talk don't know."

Certainly something they may wish to keep in mind the next time they should happen to be perusing the kink-o-sphere.

Splattered all over screens everywhere decontextualized images, a comic book notion of what Leather is, now readily available to every Joe and Jane Schmoe.

The vast majority of whom have no framework to fit some of what they're seeing into (even those within the community often have no mentors to answer questions, no training.)

Internal to the community AIDS had more to do with that than any online change in information flow could ever have done.

Yet for those external, yes we are in effect put 'on trial' because suddenly people who simply never would have seen what we do behind closed doors can now spend countless hours fixating and obsessing over how what we do must somehow affect them, or if not them, then at least the broader class of womyn more generally, or so their false notion goes.

The reality of course, is that we were doing this long before they noted our presence, and no, how I did or did not happen to fuck my wife did not affect broader class womyn other than to have if anything served as a binding closeness between the two of us in our (genuine) Radical Feminist activism.

All of it has been decontextualized down to the flat screen though. They know little to nothing of (and in certain cases absolutely refuse to discuss) the fact that much of what we call modern Leather comes not from the heterosexual end of things 9D is so obsessed over, instead many of the traditions have roots in the disempowered Gay Male sub-community of those who came back from WWII and didn't fit.

They looked at the suburban postwar world of "settling down" and having kids, and opted to hit the open roads on motorcycles with some of the few people who understood what they had seen and what they had been through, and their feelings for one another. They created small nomadic tribes with other men.

They were outsiders.

Womyn to womyn S/m has reflected those sentiments at times even more so, in that not only have we been Queer outsiders to the broader society, we are also often outsiders even to Gay Leather.

(Hence names such as "The Outcasts," "The Exiles", or more generally groups such as "The Renegades.")

To refuse to examine the origins and context much of leather culture grew in is not merely to erase Queer history and Queer methodologies of survival, but to actively reinforce the very heterosexism and heterocentrism they decry.

Ironically, they now claim to essentially speak on behalf of and in protection of womyn and womynkind- a feat only made possible when subsets of womyn who love and yes, ultimately sleep with other womyn, who know a great deal about womyn's authentic desires, and who have been (real) Radical Feminists since back in the day are relegated to "traitors" or "collaborators with the patriarchy." They thereby attempt the coup d’état of not merely erasing us, but usurping our positions as womyn who yes, know a thing or two about womyn.

To their minds, what we have to say are often unpleasant and unthinkable realities about womyn. Things that must then be projected into a form of "othering" as no "real woman" could ever possibly genuinely want the things we do, we must therefore to their thinking either be deluded or under a form of coercion, both of which conveniently disqualify us from what they now co-opt as "their" revolution.

Except of course, for them, it's more often than not revolutionary, as 9D herself would be/has been the first to fess up to. (See point 2 here.). To then utilize the term "Radical" (meaning "to the root") while explicitly rejecting "to the root" forms of social change, instead insisting that working within the existing systems (oh, LIBERAL feminism- bingo!) is the way to go is for her to 'wear the colors of the enemy' or co-opt our terminology for her own (assimilationist) purposes.

While for some Kinkyfolks, they may feel a need to justify themselves, now that we are being lied about, savaged and put up 'on trial,' others of us on the other hand, have always understood we were living at the edges and as exiles to begin with. I don't need to justify myself or my life to anyone.

I don't answer to those who co-opt and subvert the title "Radical Feminist" without ever so much as noting that some of us who used it long before they also wear (earned) Leathers, and were doing so long before the outraged-come-lately happened along.

As "exiles" we've always known that there is a time and place to stand our ground, and other times and places where going on the defensive or trying to justify our existence merely becomes counterproductive.

I've always been where the front lines are when it really matters, and if that's not "feminist" enough for those with smoke blowing out their ears from behind they keyboards, my answer really comes down to "Tough shit."

They've got a problem with it, it's their problem, not mine.

Now do some of us have a fair amount to say about the commercialization of the "work" we do, and the increased visibility into our world others are now afforded? Of course. But when it's time to say those things we do them in our spaces under our rules, not the false constraints of blogsites like 9D's, the preclude even my own existence as a Leatherwomyn.

Yeah I know, this is post-length. It's long overdue such be said- and as should be clear by now it's only going to be said in "our" spaces, not theirs.

***

I also made an earlier comment on another post on that same tag, Nope. I'll republish it here as well just to keep all my writings on this particular dust up available in a single place:

***

"If you have that kind of dark side, it might be best to leave it unexplored. Or kill yourself"

Yeah, I caught on that bit too.

For her, the notion of people like us existing in (her) world is just too frightening.

She would feel more comfortable if people like ourselves were either not here or at minimum not visible.

Since she's apparently not the type who feels the need to rid the world of us, herself personally, she'd rather we just "opt out."

A lot cleaner and neater that way.

Certainly no blood on her hands. No, certainly not.

The the instinct to purge those she finds so frightening, so terrifying, etc. lies just beneath the surface.

The difference being of course, radical feminist Leather womyn such as myself feel no need to purge the universe of the likes of her.

She who is so quick to condemn has never heard of me, knows nothing about me, and certainly isn't reading my (at times) "submissive" womyn's blogging in relation to a male partner.

I am after all both S/switch and Bi. Being such, I therefore fall straight on into the exception bin for her, that she so conveniently dismisses and refuses to discuss.

Womyn living within the context of consensual power exchange with other womyn is most certainly NOT on the agenda over there.

Of course our "individual experiences" are dismissed as she'd rather only discuss what she perceives as some twisted version of experiences on on the whole (what a handy way to dismiss any womyn who would dare disagree, and her own experiences.)

Nope, she'd rather bemoan the (commercial fetish) fate of the armory building, a building she herself by her own admission once coveted and now chalks up to having in essence, fallen into the hands of the enemy.

Seriously, gal, it's just real estate and sex, get over yourself already.

Sex the likes of which she both clearly has a fascination with and yet insists she sickened by.

This clearly qualifies her as having an opinion we should all listen to about on such matters- not so much.

Funny, I don't find myself writing post after post about whatever kind of sex she may (or may not) be having. 07 February 2009 10:05

***

Who knows, perhaps six months from now when the next regularly scheduled "feminist" anti-S/m dust up occurs I may just link to this post instead of wasting my time giving them essentially the same earful all over again.

UK's draconian and ill defined "Extreme Pornography" ban set to go into effect 1/26

To say "I'm offended" would be a gross understatement.

The section of the act of the of the UK Criminal Justice and Immigration Act (CJIA) banning possession of so called "extreme pornography" is scheduled to go into effect January 26th.

Rather than attempting to characterize it myself, I'll point readers over to the Spanner Trust January Newsletter for a brief overview.

Before the new law goes into effect there will be a protest at Parliament-

****************************************************************

Protest-

Consenting Adult Action Network at Parliament Sunday January 25th

Join us to mark the death of another freedom.

At 2-5pm

On Sunday 25th January 2009

Parliament Square Westminster, London (UK)

Download the flyer!

****************************************************************

Being in the United States, much of what I have come to understand about the situation comes by way of web research and media reports, but I'll pass along some useful links for those interested.

Resources-

The commencement notice

The CJIA clauses criminalizing "extreme pornography"

Ministry of Justice further guidance


Opponents-

Backlash (see their about us page) monitors the implementation of the law. Their site chronicles the development of the law and the oppositional efforts working against it. It also includes a very useful media coverage roundup.

Also be sure to see Backlash's piece, Your Rights Upon Police Search, Arrest and Detention and their legal advisory.

Other useful links include-

The Spanner Trust

The Sexual Freedom Coalition

And The Consenting Adult Action Network

So long Bettie Page. So long, and thanks for the memories.

Like most of the rest of the world, for me it was the photographs first. Long before I knew anything about Bettie Page the person, I knew the curl of her lip, the intense look in her eyes, the dark hair, high heels and the stockings, gloves and corsets (oh my!)

Images of Bettie like the one here to the left still to this very day, hold the power to take my breath away.

I'm not going to attempt to tell her story here, most of you already either knew it, or have spent the past day or so getting acquainted with the realities of her life.

Her life beyond the photography studios and outdoor sets took her to people and places and parts of the world far from those idealized moments captured in the images.

So in writing this, I begin how it began for me, with the images themselves and the now long lost world they came from.

Her passing is an occasion to contemplate the vast changes that have taken place in the world of fetish and BDSM in relation to communications and community.

Bettie became the icon she was due to the growth of the camera clubs and Irving Klaw's mailing list of then deeply closeted (purely for day to day survival purposes) clients. She was for all intents and purposes the first bondage supermodel to what was not so much a "community," as a matter of individuals secretly purchasing the images.

The photographs and films she starred in were not so much depictions of her own sexuality, rather they were often based upon requests from those purchasing the materials.

For me, (like many of her fans,) it was always about a certain look in her eye. Be that playing the confident, playful, or sultry Mistress, or the looks of concern or even fear at impending suffering that might lie ahead of her, depicted as the helpless beauty usually whist held captive in some form of bondage.

Her acting classes aside, the photographs capture the feeling of some of the most rare moments that Kinky people treasure; looks of apprehension and loss of control, becoming a canvas to an artist, both needing and fearing what comes next.

Or the slight smile at the corners of one's owner's mouth as she prepares to correct or discipline a girl who is clearly in need of it.

Being S/switch, I've both worn and known each of those looks myself.

I've seen similar on the faces of those I've loved.

Most of all though, I understand Bettie's frequent expressions of playfulness or triumph or of sheer joy.

We catch glimpses of these, from time to time, sometimes on the faces of others, sometimes on the faces of those we love.

We know what those moments feel like.

Perhaps that was the secret of why Bettie connected with her audience in the ways in which she did.

Yes, she was beautiful, that was clear from the start. Beautiful in an iconic idealized, unattainable way when it came to real life for most. But we could recognize in those photographs moments that we ourselves had either cherished (for those so fortunate as to actually have lived such out,) or for those at the time, much more likely merely fantasized about.

Looking through the images today, one of the more interesting aspects of them is how contemporary the tools appear. So many of the same sorts of fetish items and tools were in use back then as well; laced up hobble skirts, arm-binders, hoods, leather corsets, furs, extreme heels and thigh high boots, metal fetters and shackles, chains, and clips, spreader bars, harnesses, leather gags and blindfolds, and of course, the ever present seductive lingerie.

Plenty of everyday household items make appearances as tools as well, plenty of rope and hairbrush spankings.

Another thing I find very striking about the images is that Bettie Page taught the world that yes, real Femmes can wield whips.

In a day and age where gender roles are so frequently broken down into Butch or Masculine being equated to "Dominant", and Femme or Feminine as equated to "submissive", it's remarkably refreshing to see images of a no-doubt-about-it Femme fatale not in the roles of "Service top" to a man, but as an active Mistress in her own right, secure in her own oh so Femme skin.

Which happily brings us to the obvious. Many of these were portrayals of womyn playing with other womyn- unapologetically so. While such clearly had much to do with the inner fantasy life of the (male) clientele, the interactions still portrayed possibilities.

For Queers such as myself, who discovered Bettie during her 'cult following' resurgence, these were some of the few images of womyn training, controlling, and "correcting" one another we had available to us that provided a sense of ourselves as having a form of a pre-existing historical yet fully modern context.

"Coming to Power" was first published in 1981, but by and large any form of organized Leather was in many ways still a male domain. Straightforward images of womyn "doing THINGS" to one another along these lines while certainly practiced, had very little imagery as fodder for fantasy.

You can only imagine my happiness at having discovered images of Bettie on her knees 'in service' as a Lady's maid, or of her lovingly domineering a bound and gagged female victim.

While these may have been images created for men, certainly the Lady's maid imagery implies a fantasy relationship wherein for even just a snapshot, the world narrows down to just these two womyn, a shared intimate moment, and a smile.

These images were important, not only to me, to other kinky and Leather womyn as well. They were more than fantasy material.

For S/switch womyn they held double meaning, did we want to submit to her or feel powerful and beautiful like her when we are in control. Did we empathize with her as the bound beauty or did we long to be with, and a possess a womyn like Bettie ourselves?

These were images that related to how we envisioned structuring our relationships, not of an occasional hot date on a Saturday night.

They had to do with both womyn we dreamed of sharing our lives with and at the same time, our own self images as womyn of Leather.

Unfortunately, unlike the fantasy world of the images themselves, and the aspects of womyn's sexualities portrayed in them, Bettie's own life experiences beyond the lens had a very great deal of sadness to it.

Her "real world" actions and religiosity cast a dark cloud over the photographs which had been at the time so important to me.

In the late 50's she underwent a religious conversion experience that ultimately aligned her with the very people who sought to stamp out the very things she herself had participated in. This led to a self imposed closeting, and later life fraught with contradictions.

(For more detail on some of the following see Chapter 10 of "The Real Betty Page" by Richard Foster. The book is well, the book, but this particular chapter does give an account, with many of the names and dates being useful.)

On New Year's eve 1958, she attended a service of what has now become the Key West Baptist Temple (At the time it was the "Latin American Baptist Temple." The preacher that night was Morris, or M.O. Wright. He had gotten his start in the jesus business after killing a man in a fatal car wreck. He was sentenced to a year in jail. While there, he got religion, and got his start by preaching at cellmates. )

Having been born in Nashville, Tennessee in 1923, and lived in Port-au-Prince, Haiti, Betty found herself attracted to the interracial service.

Keep in mind this was America in 1958. The Civil Rights movement was in many ways in its early years. 1958 was after the Montgomery bus boycott and Little Rock, when President Eisenhower had called up the paratroopers to escort the nine black students to Central High, but well before the Freedom Riders, James Meredith, Medgar Evers, the Civil Rights Act of 1964, the Voting Rights Act, the King assassination, etc.

She went on to be described as having had a "born-again" experience when she returned to the church and participated in the altar call the following week. (Not terribly long thereafter, in 1959, the English speaking growing portion of the congregation under Wright would go on to break away from the pre-existing Cuban and Spanish speaking congregation.)

When Bettie arrived at the Latin American Baptist Temple that night it was after an argument with her then husband, Armond Walterson, one of many such arguments, that ultimately led to the end of her marriage.

A series of misfortunes had struck her in the year before, from enduring a back injury that had left her in a wheelchair for four months to financial woes that led to her being evicted from her New Jersey storage space, the owner selling all her possessions including her modeling portfolio.

In a very real sense, she had come to a place of her past being gone, and her marriage being in a very real sense over. That night as she walked down White Street, she was at a moment of openness and vulnerability.

Evangelists often prey upon those who have as they like to put it, "come to the end of themselves." And Bettie was no exception.

Though she didn't speak about her past, she was incorporated into the religious infrastructure just as many "trophy converts" are. Wright counts the infamous Betty Page among his converts.

She worked full time for the Billy Graham organization, and while at Multnomah, one of several bible school programs she was involved with, (BIOLA, the Bible Institute of Los Angles, Moody Bible Institute in Chicago, Multnomah School of the Bible, in Portland Oregon, and a christian retreat called "Bibletown" put on by the Boca Raton Community Church in Florida,) she volunteered at "The Louise Home" (a nonsectarian missionary proposition focused upon "unwed mothers".)

Also while at Multnomah she wanted to go to Africa as a missionary, but the Multnomah Mission board disqualified her for having divorced. She went on to briefly remarry her first husband, Billy Neal, which did lead to her being able to do missionary work, but that marriage was but one of her many that ended in divorce.

So why go into all this?

Well, I too have spent some long dark nights in Key West wandering down White Street towards the shore. Fortunately though, her story is most definitely not my story.

The Baptist Temple is out on Stock Island now, but it's still the local damnation awaits YOU "problem child."

They are, in short, the resident bat-shit homophobic church.

Wright can be counted onto make comments the likes of, for example, him having decided Key West's annual Halloween festival, Fantasy Fest, is "a revial of demonism and Babylonianism" and brings down the wrath of god upon Key West.

I'm not saying that Betty herself was anti-gay, merely that the preacher and church that she turned to based on her impression of its inclusiveness that was such an instrumental aspect of her conversion process, has gone on to be known for being anything but.

Betty did not talk about her former modeling career and the "naughty pictures" in her past, but clearly, if her newfound "friends" would reject her for having divorced, you can imagine what they would have thought of her had they known the full story at the time.

She embraced an identity that precluded her own history. Her quest for acceptance, while not invalidating her earlier life in any way, led to it being buried and lost to everyone except those few who perhaps having kept the pictures of the jet-haired beauty keeping memory itself alive.

A number of Bettie's later years were spent in mental hospitals under state supervision. She was finally released in 1992.

In one of the better summations of her life I've seen since her death, Peter Tupper on Beauty in Darkness: the history of BDSM described her as a "cipher," going on to explain:

"Maybe it's because she dropped out of public view before the sexual revolution really got going, and issues of sexual expression became politicized. She was an icon to a revolution that she didn't really participate in. A sex object without sexual politics, never a speaking subject."

(Although as I'll mention below Bettie herself came to be a key example of politicized sexual expression due to the Congressional hearings.)

In the end, I don't know whether or not she ever understood how much she meant to the men who hid and kept her pictures, let alone the Queer womyn who later saw in them important reflections of our sexuality, self images, and desires.

The sexual abuse and poverty she endured may have made it difficult for her to look back on parts of her modeling days.

But certainly in recent years, she has been celebrated and as new generations have found her, they too have seen in those early pictures images of beauty, or strength, of power, and a womyn not ashamed of either her actions and interactions with other womyn, nor of her body.

Klaw and thereby Bettie were subjects of the notorious Kefauver Hearings (of the United States Senate Subcommittee on Juvenile Delinquency.) She was called before Congress to explain the photographs but in the end was excused from testifying. Many of the negatives of the original prints were destroyed by court order.

Those that survived, survived by acts of both defiance and love.

They survived long enough for me to see myself, and the womyn I've loved in them. Long enough to provide a role model of sorts in today's kink community, that of a strong womyn of both whips and lace, a womyn whose otherwise invisible sexuality is outside of state sanction, and in relation to other womyn.

The images helped some of us see some of our desires reflected in an external culture, enacted by someone who despite her conversion experience did not feel regret over them

To quote Bettie herself, commenting on her pin-up career in a 1988 Playboy interview:

"I never thought it was shameful. I felt normal."

In feeling "normal" before the cameras, she helped some of us feel a bit more "normal" as well.

When I look at her bondage pictures now, I take them at face value, as what they were at the time. Beyond a girl earning a living, they represent a moment in time, when the " Leather community" had more to do with a bunch of gay fellas riding motorcycles who had been home from WWII for a few years.

Finding such images as close as a web search to those who lived in that climate, is an undeniable quantifiable change, (and in many ways, simply beyond comprehension.)

These were "dangerous" images that came close to being destroyed forever. Those who would if they could are still with us, many of them wearing crosses around their necks.

While remembering the history, I try to look past those whose bigotry nearly led to the destruction of these images and Bettie's own embrace of Wright, hiding her past lest she no longer be considered part of the fold, and instead, look to all that I first saw in those images.

So so long, and thanks for the memories.

Nothing can negate those.


(With special thanks to "It's just Jack"'s Bettie Page flickr photo collection and Queen of Pinups- Bettie Page)

BESS- "Shibari"

So once again we decided to head out to the Wednesday night BESS educational meeting, this time focusing on "Shibari" (kinbaku or kinbaku-bi.)

Not surprisingly, the room was packed. Makes me wonder when this area is going to get around to some kind of mid-Altantic rope group, (though I certainly haven't the time to start one.)

As I've done before, I'll cut and paste the description, more for my own benefit and memory than any other reasons,.

Oct 15th, Shibari presented by Arthur-

Shibari is the Japanese art of stylized ritualistic bondage. Arthur will undertake to demonstrate and instruct the basic methods of limb bondage, torso bondage, hand and foot bondage and to integrate them all or portions of them into a coherent whole for a scene. During the demo he will discuss the history of Shibari here and in Japan and recommend books for further reading.

Arthur: Arthur is an experienced Dominant Top with many years in the lifestyle both in NYC and Baltimore. He has taught on numerous subjects and truly enjoys the interaction of the demo and the classroom. He lives with his girl, nina and daisy, their ginormus dog. He currently makes a living as an Alternative Haberdasher as the 3 of them run PowerXchange by nina, Baltimore's Alternative Clothing Store.

(Here's the link for powerXchange by Nina .)

All in all I think it was a pretty good 101 overview. As Sir put it, perhaps the most beneficial aspect of it was simply having the luxury of someone comfortable working with rope going through the ties step by step. While we've certainly seen such before, it never ceases to inspire.

I often have an easier time dealing with some of the spacial awareness aspects of rope than Sir, so as he said, simply watching Arthur was useful.

I also always enjoy watching a demo model with a great amount of flexibility undergo some of the more strenuous poses. Knowing that I am simply physically incapable of doing some of the stances, it's still interesting to watch those who can.

On the other hand, knowing the limitations of my body is also why I am interested in some of the more 'adaptive ropework' workshops. Kinbaku, when it is really 'successful' to my eye at least is deeply personal rather than formulaic. When ropes and body work together forming a coherent whole, (even, or perhaps especially when designed for discomfort,) is when I find the interplay most beautiful.

In any case, through the course of the evening Arthur explained a variety of ties and kept the rope moving.

I should also mention that last September was the first time we wandered into a BESS meeting, so we've been around the edges, attending the occasional meeting for slightly more than a year now.

We are not members and probably unlikely to become such as we value our GDI nature and honestly have little time.

It's an interesting mix, while there is definitely a Queer presence, it feels the way many geographically based groups do. It is likely a bit more familiar and comfortable for Sir in some ways than it is for me.

Then again, he might feel equally 'slightly out of place' at Queer centric Leather events.

Both Black Rose and BESS being some of the larger and somewhat public gateway groups in the general area, it's very much the cultural norm for what's semi local to us. While not exactly 'involved' in either, this will be our second year at a BR event and we've made it to at least a few BESS educational meetings over the past year.

It seemed important to note.