1. epistolary tendencies

    I got two letters in one day yesterday, from the same person.  I tore through them at the kitchen table, then read them again in bed, then re-read them this afternoon before writing a response to them.  I added to the response to an envelope already thick with unsent letters—I have a thing about sending a lot at once, rather than one at a time—and then sealed it and dropped it in the box close to my bus stop.

    I’ve been thinking about letters and what they mean to me recently—and ways that other forms of communication enhance or replace letter writing in my life.  We talked about The Story of Margaretta (and my professor did call it the story of margarita at one point), where the male narrator shares the letters of all the women he comes into contact, including his adopted daughter Margaretta.  Everyone writes tons of letters in this book (and every pre-telephone novel); Margaretta and her mother write letters to each other when they are in the house together to better explore their feelings.  In my area of study, letters are incredibly important modes of communication that are often incorporated into the text itself, or enter into the metanarrative of serialized fiction, etc.  So in a way, I’m just reading and writing letters all day every day.

    I became friends with one of my closest old friends through letter writing:  because he didn’t have internet or particularly like sharing the phone with his family, we wrote each other massive amounts of letters that we sent through the mail even though we went to the same high school.  I dropped a packet of letters that I had written him every three or four days into the mailbox before I left for school.  I learned about the fallout of his parents not wanting us to be friends because I was queer through a letter from him.  I kept all of them until we split:  the moment our friendship ended was when he hit me in my sorest spot—he told me he’d been humoring me the whole time with the letter writing thing and after I had gone to college he didn’t really intend to keep up with it.  I remember untying the purple ribbon I had bound all our letters in and burning them in the backyard—like I had burned the memorabilia, notes, and notebooks of letters given to me by my first love, a girl with sandy hair and a heart-shaped face who put me through the ringer.

    The most memorable first letter I remember writing was one I wrote after a woman I had a crush on in college said in class that Casaubon’s letter to Dorothea in Middlemarch was so absurd and dry that she would feel compelled to commit to anyone who wrote her a letter like that.  So I wen to my dorm kitchen that night and dyed a piece of printer paper with tea and rewrote the letter casting me as Casaubon and her as Dorothea when it was dry.  I put it in her mailbox myself because until I was a senior, we didn’t lock our mailboxes at Agnes—we just left them open.

    I blame all these passionate epistolary pick-up attempts on my Aries Moon (and maybe my Venus in Gemini).  Though email certainly lends a more instantaneous response from the recipient, there is nothing quite as gratifying to me as reading over a letter for errors and then sealing it in an envelope.  There’s no turning back once you’ve done that—you either send it or you don’t.

    And of course, I came out to my parents via a handwritten letter, and my mom and I have it out over letters most of the time—quite like Margaretta and her adopted mother.

    All this is to ask, what do letters mean?  especially now, when I can overshare with any random stranger whenever I want (like now)?

    Perhaps like serial fiction, letters beg for you to respond, and for the writer to respond in turn, until there is a clear ending. Maybe it’s the time thing—if you send a letter to someone you love or even just like, as long as the chance they’ll write back remains, you know they’re out there somewhere, with some fragment of you, unless they destroy it.  Time stands still till you get a answer—or at least slows somewhat. Anxiety grows but hope doesn’t fade until the letter is returned unread, or stamped “deceased.”

    Maybe, like in 18th century more-privileged, generally-white American lives, writing letters (and in general) is still an explicit performance of the self, a way to make those boundaries of response that we use to form a self stick, possibly forever.  Yeah, yeah, death of the author and whatnot, but I just had to read Ben Franklin’s autobiography again and while that’s boring, the letters of his friends that he reprinted mean they’ll never really go away, never dissipate totally into the nameless ether of the past, all because they wrote Ben a letter that stroked his ego enough that he felt compelled to include it in his autobiography.

    I suppose that’s the sinister slant of self-by-post, though:  as poor Margaretta and all of her friends learn, when you send a letter to another, it leaves your hands forever, leaks into another person’s life, gathers in the corners of their closet.  Letters are hidden, re-read, kissed, slipped into pockets, left on the bus, doused with coffee or beer.  Or burned, ignored, shredded, unanswered, cried on, recycled.

    You don’t get letters back.  if you write them by hand you can never pore over what you said when it all falls apart—just the echoes of your old words if you even keep those responses.  And you never know where they’ll end up no matter how well it shakes out—as cooling, dew-damp ash in the backyard of a house in rural Tennessee, pressed between the yellowed pages of an old copy of Moby Dick in an underwear drawer, or tied up in grosgrain ribbon in the most secret place a person has.

     
  2. I’ve noticed a trend in most folks who write about white women in 19th century American and British cultures that I don’t really understand.  I’m reading Imperial Leather by Anne McClintock, and she makes a move in one of her chapters that I’ve seen a lot of folks make—assuming that female folks who live as men identify as lesbians or women who love women.

    A lot of folks do this—I can’t think of people off the top of my head but I’ve seen the same sort of treatment applied to Stephen from The Well of Loneliness (which admittedly I haven’t read) and Willa Cather (who went by Charles among their peers).  You can see a popular representation of this idea in Sarah Waters’ Tipping the Velvet. There’s a pretty thick history of white women living as men in the 19th century, and it makes me uncomfortable how quickly they’re categorized as lesbian.

    And that’s not because I think they thought of themselves as men per se—meaning that they were trans men.  But I also think this is just a weird move to make when there’s this even thicker trend of love between women as necessary for the creation of codified gender identities for women, particularly middle to upper class women.

    I don’t know; I’m just uncomfortable in general with applying the category “lesbian” to this particular situation especially given that this was all happening when lesbian as a category of identity was first forming.  I’m equally uncomfortable applying the term “transgender” for similar reasons.  But it’s disconcerting to me that many folks think that the motivations behind female folks living as men in 19th century U.S. and British cultures is about sexuality and not about gender identity (and/or both).

     
  3. i’m trying to decide if i want to go to idapalooza fruit jam this year

    I’ve never been, and I feel like that’s a shame because I have no good memories of being queer in Tennessee beside sleeping in bed with and kissing on my gay best friend in high school (who kind of dumped me after I came out as trans) and wondering if I was actually a gay man; the slippery nature of gender, identity, and perception made those pounding passions happen—but that’s it.  That and my friends coming to accept who I am as I shift and shift and they try to keep up.

    At SEWSA this year, mewmewfoucault and I ran into a person doing their master’s thesis on Ida, not so much the festival, I believe, but the community itself.  They asked me what I thought of Ida and was surprised when I said something like, “I don’t know how I feel about it; I think it has the potential to be really fucked up.  I’m also sad because I never knew about Ida as a kid growing up in rural Tennessee and it would have been nice if they’d integrated themselves into rural communities more or done some activism for queer rural youth or at least made their presence more clear to Tennesseans.”

    They just blinked at me as if I was speaking High Gallifreyan or something.  Actually, they were quite rude; I felt extremely dismissed because they just stopped talking to me at all, and I felt the need to bumble some more.  It wasn’t any good.

    I think I may have been the first person who didn’t gush all over her at the mention of Ida and Idapalooza and whatnot.  I’ve certainly never heard anyone say anything negative about it.

    I’ve not been to Ida so I can’t critique the folks of Ida as a community; I don’t know what they stand for or what they’re like personally or what they want out of what they do.  But I feel really uncomfortable with the way some people talk about Idapalooza particularly, as well as rural folks in general.

    I’ve heard folks who live in cities say over and over how tired they are of the city; apparently the antidote to that is to romp around the countryside for awhile till you get the urban grind worked out of you.

    Lots of queer and/or progressive folks too are into this idea of urban gardening or growin’ your own food or u-pick farms etc. etc.

    And those are good things and they are true feelings and I feel them too, particularly as someone who grew up in a rural town and misses the hell out of seeing stars and sleeping outside and wading in muddy waters and climbing hay bales.

    But DAMN the way queer folks castigate rural people is something awful.  And I have partaken in this hating on rural people, so I am not writing this from the position of “Wow other people are rude and don’t think about these things,” because even being a rural person I’ve followed that path of fleeing my hometown in search of the great queer hope of Atlanta.

    However, more and more recently when someone starts pulling out the rural hate I stop agreeing with them and start feeling offended.

    The assumptions that bother me are things like thinking all rural people are conservative, white, straight, intolerant, etc.  Many of them are—my mama is—but some aren’t.

    What I’m struggling with is how to talk about it.  How do we talk about the real live HATE that happens in many parts of the rural South without totally disrespecting these places?  What’s a good way to love the land and get somewhere where you can see Orion without commodifying those spaces and ignoring the folks who live there?  Can we start loving the South, small rural towns, and farms not just as places to go when you’re tired of breathing exhaust but as places with people who are often stuck in those towns because of lack of resources?

    I don’t think there’s an excuse for not educating yourself as much as you can and moving past normative ways of thinking, but I don’t know if people understand how hard this can be in a small rural town.  An example:  broadband internet access does not come out to the house I grew up in.  To get high-speed internet you either have to be able to afford cable or buy a satellite data plan.  My parents have a small data plan for their internet.  They are allotted 250mb per month.  That is like an hour on Tumblr.  When I go home I go to the library to get internet.  If I didn’t have a laptop (which I didn’t growing up), I would have to wait at least 30 minutes for someone to get off the computer, and usually the computer would have such a stringent content filter that I couldn’t read anything with the word “gay,” any curse word, or really any social networking site.  To get the librarian to turn the filter off would take another 10 minutes.  And by God I am not going to look at a website that might imply I’m gay when the two people sitting next to me and the librarian talk to my dad at least once a week.  By the time I’ve gotten on a computer and gotten the filter turned off my mom would come back to the library to pick me up.  Oh, and the library is a 20 minute drive from my house and when I was a young child it was in a trailer and didn’t even have computers.  

    Rural life is nothing like urban life—it is not about movement, it is not about production for the sake of production, it is not about change.  You make do with what you have for as long as you can because even the grocery store is a 30 minute drive away.  You can’t take long trips because you can’t just leave the cows you’ve raised alone for a week.  There’s no such thing as “being tired of the country” because you can’t afford to be tired of it.  Part of why I think conservativism takes root in rural places is because rural places resist change of all kinds—and can’t afford change.  And why wouldn’t you, when all that change has brought to your town is desolation?

    I can’t help but think that the people who started Ida bought up the land from a family farm that got swallowed up by Monsanto; of course, that land was stolen from indigenous folks in the first place so it’s not a zero-sum game.

    I feel like a lot of queer folks who live in cities want it both ways:  they want to antagonize rural folks and write them off as stupid and uninformed (uninformed maybe, but could they keep a cow or a watermelon vine or a chicken alive?  probably not.), but they want rural land to feel good about growing some of their food on, to throw huge musical festivals at, and to escape their chosen urban lives.

    This is probably triggering but I want to leave you with a story.  When I was in high school, maybe junior year, I was in a history class where a boy I’d grown up with and had had classes with since kindergarten said:  “Hitler got one thing right with the Holocaust—he killed all the gays.”  His friends all chimed in agreeing.  The teacher didn’t do anything.  But I did. I turned to Ben Palmore and I asked him how he could say something like that when he had known me his whole damn life, we had done 4-H together, we had had Ms. Beasley for first-grade together, I knew his mama and his brothers and the fact that he never wore anything but Wrangler jeans and cowboy boots?  I asked him to look me in the eye and tell me he wanted me to die.  I don’t know what made me do it; I had never been forthright before—and this was the first time I had made a public declaration of my queerness at school.

    He cried and cried.  He told me he didn’t mean it.  I don’t think he knew what he was saying.

    And if we ignore rural folks and pretend they are the scum of the earth but party on their land and buy up old family farms and never integrate ourselves into their lives, then they will never know what they are saying and why it actually matters and who they are actually killing.

    But I don’t know.  I don’t think it’s queer folks responsibility to do the educating at all or to put themselves in those positions.  I just don’t know.  I do know that hating on rural folks makes the lives of rural queer folks that much harder though.