Tag: woman

snow, bridge, winter, scene

Personal Essay: December Is The Hardest Month

December is a glum month. The cozy, communal nature of this time, reinforced by a combination of weather, occasion, social ritual, the marking of time and season, plus the digital signifiers that Surely Everyone Is Having A Better Time Than You, means, for those lacking family and/or firm social network, a keen feeling of being forgotten, whether it is true or not.

Oh, but the very many will (and do) say, we’re all so busy. Never has a word been more overused, and December is a good reminder of the ease with which avoidance is casually wielded – for fun, for comfort, and yes, for an understandable want of calm. Sometimes people, even the most popular, actually-busy, super-hyper-social ones, simply want to pull a Garbo. I appreciate that, as someone who often, pre-pandemic, felt the desire to leave hot, crowded rooms, the feeling that I was being smothered made smile-laden socializing difficult and stressful; usually I’d continue smiling and guzzle down a gallon or two of water. Such smothering feels more pronounced now, intro/extrovert labels be damned; one falls between, around, over, and under such easy categorizations, in this, the Age Of Omicron. I want to spend time… but are you boosted? Let’s have dinner… but can we get a negative test first? I’d love for you to kiss me but… ? Having viewed casual contacts with some suspicion over the years, lately I feel a deep gratitude for any miniscule crumb of kindness; amidst pandemic, little things become big things.

I was reminded of this earlier in the week when I received close to one thousand well wishes for my birthday. While I would have loved to have thrown a big party, or travelled (or ideally done both, as I had done in years past), reality dictates otherwise. Living alone as a freelance writer and adjunct Professor means being ever-conscious of illness and its effects, financial and social, as much as physical. Thus does staying in and alone become less a choice than an exercise in logic. Choosing solitude, when one has the absolute privilege of people around them at any given moment (and never let it be forgotten that having people around – partners, family, associates, work colleagues, friendly neighbours, pets – is a very under-recognized form of privilege), is far and away a different thing from solitude as a lived, actual norm. The few in-person conversations I’ve had lately are accompanied by a counterpoint of constant anxiety, wondering and worrying if I’m talking too much, too loudly, too quickly, pontificating and pondering, desperate to be heard, and desperately happy for this one (poor) individual to really be sitting across from me. I am, I fear, turning into the Crazy Old Woman cliche, minus (so far) the cats.

“You’re different, that’s for sure,” my mother used to say, furrowing her eyebrows and judging, for the thousandth time, how it was she, one of those hyper-social, popular, widely-loved, togethery-with-all-sorts, could have possibly birthed… me. The thing she perhaps didn’t see, or more directly refused to admit until the very end, was her culpability: a single, beautiful, cultured woman in a grey, artless, firmly conformist environment could not possibly be anything other than an outsider. The most powerful lessons are those done through osmosis, and her position as a divorced (and again, gorgeous, glamorous, artsy, social) parent in a bleak Canadian suburban had an effect – how could it have been otherwise? Such an upbringing screws in a keen sense of individuality, of the pain of being an outsider, and its strange, strangely-experienced joys. If, her reasoning went, everyone was to settle for being “dowdy” (her word), well… she’d be the precise opposite, and damn them if they hated her for it (they did). To hell with the cost to her daughter. Those costs were indeed great but sometimes there were benefits. I could show up most everyone who’d mocked me/pushed me over in the playground/thrown snowballs at my head with ribbons of intricate piano playing sounds that always impressed adults, namely teachers. It was a talent which sometimes got me out of boring classes and into the cool, quiet environment of a tiny teacher’s lounge that happened to have a piano; it was always a treat to be plucked out of class and be told I could, for an hour or sometimes two, practise to my heart’s content. I can still remember my shop teacher’s face when he heard me one afternoon, the way he stopped and stared, dumbfounded.

“Has your mother talked to anyone about putting you in the gifted program?”

They said no. I already tried.

His eyes widened, but he was silent. Years later I ran into other teachers from that elementary era, and all of them, oddly enough (or not), said: “You really should have been in the gifted program, you know. I mean, we all said that.”

It was at my mother’s insistence that I took some classes with the gifted group and felt that I was being ferociously judged, fiercely rejected, in a more brutal manner than usual. You’re not one of us you plain-spoken, poorly-dressed imbecile. I remember the silent stares, the quiet eyerolls whenever I spoke (which wasn’t often; I was terrified). I wasn’t smart enough for them (or something), I wasn’t unique enough (or something), my work was (apparently) unoriginal; thus it was back to the land of the super-normals (or something) where I clearly didn’t fit in either. I could not possibly be a part of their club, or so their behaviour implied, repeatedly. I recognized that same anxiety in speaking with various academics, authors, managers and musicians over the years, and I can clearly count the times I didn’t feel I was being similarly judged. Not smart enough; not unique enough; stupid, unoriginal. Back to the land of normals; rinse, repeat.

Snippets of overheard conversations my mother had with close friends arrived with the sound of her sighs. She just didn’t know what to do with me. What I loved was considered “too” weird, “too” outside, “too” daring, even for the woman who had, once upon a time, tried so hard to fit in with a world that wasn’t going to accept her either; I think it hurt her to see me making the same sorts of efforts, and with the same sort of results. Her efforts to gain acceptance within the teensy-tiny bubble of small-town Canada were never going to be successful; so too, for her artsy, anti-social, book-and-music-loving daughter who had a predilection for doing things in her very own way, who’d been told by the “special” folk she wasn’t “special” enough, who learned how to hide everything behind masks of makeup, dresses, heels, who became adept at distraction and diversion, who contented herself to be the entertainment, to inspire desire and derision, envy and confusion, and of course, ostracization, exclusion, isolation. To clench jaw and smile at rejection. To give a middle finger with a bat of the eyelashes. It became second-nature; it still is.

There were eyerolls when I’d exit my high school history class early on Fridays; I was off to then-dingy New York. My mother had a subscription to the Met Opera; it wasn’t as fancy as everyone thought – we had seats in the gods – but no one in our little town knew or cared about such details. We were being fancy, snooty, pretentious; I was perceived as uppity, absurd, self-important.

“Have fun at the opera,” they’d sneer.

“Have fun at the mall,” I’d reply, slipping on my faux-fur coat over my ugly grey uniform.

Really, it wasn’t a question of my believing opera was somehow “elite” – I never thought it was; looking around at the Met on any given night, I’d see all sorts, dressed in all ways, and it was nice to feel part of a community where we could all come together and talk about this thing we all loved. How many excited conversations did my mother and I enjoy at intermission and post-performance, with people whose fashions mattered so much less to us than that they could speak about x singer in y performance with z  conductor; that, to us, was every bit as magical as what we had just experienced. How could any of my fellow students, in my crappy little town, possibly understand? I didn’t try to fit in with them; I used their cliched, outmoded perceptions of the art form I loved in a way that protected my own passions, musical ambitions included. Thus my teenage weekends weren’t filled with parties and dancing and snogs with boys I barely knew, but with the sounds of Tebaldi and Domingo and Pavarotti, dinners at little Manhattan restaurants (long since gone), trying on a much-needed new coat at Century 21, cocktails mixed in our hotel room before and after performances (my mother didn’t believe in mystifying alcohol), and oh, the happy expressions during and after every performance – the sighs, the exchanged looks, my mother’s quiet “aaach!” at hearing, or remembering various musical moments, sung or played. I hated coming back after such excursions; Monday morning became tearful. I did not want to face them.

“But we’ll be back in two months!” my mother would shout over her cassette of Maria Callas arias. “Put on some lipstick – you’ll feel better!”

Rejection and defiance are close bedfellows, as recent history attests; the constant feeling of being outside the perceived (usually strict) circles of perceived norms and related social interaction mean that head-tilting haughtiness, protective thought it may be, screws in the nails of an innate, proud different-ness which led, in some cases, to a terrible if perhaps predictable isolation. “If you send out the signals you don’t want to fit in,” pronounces the school principal  in the 1986 John Hughes film Pretty In Pink, “people will make sure you don’t.”

“That’s a beautiful theory,” retorts Andie (Molly Ringwald), maligned for her low socio-economic status as much as the unique fashion sense inspired by it. I loved that movie when it came out, not only for its style (I had wanted to be a fashion designer for years and still find myself sketching ideas for outfits to events I’ll probably never attend) but for its poor-girl-wins-for-being-weird theme. It’s one that is proven more and more within the realm of pure fantasy as a woman moves through life without hitting the predictable marks, rendering her invisible (or close to it), a position which not all of us have quite made peace with. The rise of digital media has created an algorithmically-dictated hierarchy of worth and attractiveness based on a youth that can only be conveyed through the erasure of physical indications of living – of experience, of endurance, possible wisdom. Difference comes with even sharper edges (deeper wrinkles, as it were) when one hits a certain age and is without family or close community; thus is one thrown into the bins of fetishistic sex fantasy or angry frump, with little if any room for (or interest in) nuance and all the fascinations such variance can (or should) afford. I am sure many perceive there to be something quite wrong, that my too-haughty shell  has led me here, that this is “the price” of such attitudes– a simple-minded calculation to smirk at. I didn’t expect my mother to die so young; neither did she. One of the last things she said to me six years ago (when she still had the strength to do so), was, “I’m sorry” – and it wasn’t just about that morning’s snappish behaviour, I knew; it was the same apology (the same words) uttered by my father at our final meeting eight years prior, an acknowledgement of wrongdoing that manifests on the face and in the eyes. I knew precisely what she meant, and she knew I knew.

“It’s okay,” I said, choking back tears. It had to be; she was dead three weeks later.

More than once I have written to close contacts that I don’t miss my mother, and it’s true, I don’t; that feeling changes in December, the most glum month, as I wrote, a month when being an outsider hurts in a way it doesn’t the rest of the year. Geography, and the cultural differences that such geography brings, can (does, in my case) make an immense difference, but of course there are a whole new set of circles and a far more knowable kind of separateness to be navigated, which is easier and more difficult, all at once. The feeling of being different never leaves, no matter the setting; it isn’t something to be celebrated, or indeed, something that should inspire any form of reaction at all. Different-ness, and its unmissable expression in life, can only be accepted, along with all of its itinerant branches, reaching like octopus arms across various facets of living, the one facet, which shows itself every December, is painful, for it is a reminder of lack. But so too is there reason to remember abundance.

The pandemic brought the worst of childish habits to the fore and social media gave such instincts a stage for amplification; recently I looked back on old postings (since deleted) with a mix of horror and fascination. Oh, the ways we continue to seek a validation we felt was always missing since childhood; oh, the means we have at our disposal to receive and encourage it. The performative aspects of social media have led to aspects of our private lives taking on the appearance of a shadow-play, stripped of the blood-and-guts messiness of real, authentic living. But oh, that real living is what is most missed; my mother made a fuss in December, the month of my birth, the month of her father and brother’s birth, the same month of their respective deaths. How to navigate such sadness with the miracle of giving birth (something I am told she never expected to do, which she did late in life, and amidst a hideous separation) – December was a loaded month for her, and it still is for me. Lately I walk around my tiny abode wishing for little more than the aroma of her annual baking: the almond crescents, the raspberry bars, the whipped shortbreads. Her frenzied gift-giving, not just to close contacts but to everyone in quotidian life – postal people, bank tellers, hairdressers, delivery drivers– was perhaps her own way to seek (and find) validation, to fill the perceived hole of her own outsider-ness, feel her presence was somehow, despite everything, valuable.

For every individual who took time to wish me a happy birthday this past Tuesday – to write on my wall, to send a kind note, to offer good wishes: thank you. Small things are big things – now, more than ever.

Power, Drama, And Grace: Pondering Dior’s Designs

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The designs of Christian Dior at the Royal Ontario Museum. (Photo: Julia Bachelor. Please do not reproduce without permission.)

“That’s straight out of Lucia di Lammermoor!”

Those were the words I exclaimed in setting sights upon a voluminous, stripped 19th century dress on display as part of the Dior exhibition, currently on view through March 18th at the Royal Ontario Museum (ROM). I was reminded of the opera yet again when I caught sight of a beautiful red-black piece nearby, complete with nipped-in waist and black gloves; never mind trying to impress Edgardo, it seemed certain Lucia certainly would have worn this for herself. Doing precisely that, by and for one’s self, feels like a powerful subtext of much of individual style, though certainly one has to be aware of the effect one might have at any given time. This feels especially true for Dior.

I attended the exhibition for a variety of reasons: my mother was a fan of the French designer’s work and owned a choice few items I now cherish; many of the women I admire, particularly within the arts world, were fierce fans of his work (“No Dior, no Dietrich!“); they are artworks — sleek and shapely as sculptures, textured and colorful as paintings, sensuous and free-flowing as dancers. Dior’s designs have a timeless and appealing blend of drama, elegance, power, and sophistication.

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At the Royal Ontario Museum’s “Dior” exhibition. (Photo: Julia Bachelor. Please do not reproduce without permission.)

At initial glance, some of the items on display seem flimsy, flouncy, frou-frou — but the experience of wearing them changes that perception entirely. The power of putting on a Dior dress is one thing, moving around in the world quite another. I have enjoyed that privilege (again, thanks to my mother), though at times I’ve wondered if I needed the charm lessons drilled into their original owner, a gentility that the garment seems owed. Then again, I remember the photos of Ava Gardner with the designer (who was also a friend), and I feel reassured that yes, us sailor-mouthed, earthy, padding-around-the-house-barefoot-laughing-too-loudly ladies can (nay, should) wear such finery.

The collection on display at the Royal Ontario Museum focuses specifically on the designer’s haute couture work between 1947 and 1957, an era notable for being a time of great social, cultural, and technological change. I love this era (particularly styles from the 1940s) for its incredible tailoring, elegant flourishes, and careful balance of (yet quietly happy rebellion against) perceived “feminine” and “masculine” notions: the broad shoulders, the nipped-in waistlines, the contoured bottoms, the boxy necklines, the S&M-esque buttons, and the fetishistic high necklines. There’s a mischievous quality at work in much of Dior’s work through this era, and it’s wonderful to stand and reflect on on it all against a backdrop of soft lighting, vintage photos, and billowing fabrics.

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Swatches of fabric at the ROM’s “Dior” exhibition. (Photo: Julia Bachelor. Please do not reproduce without permission.)

The show, presented by Canadian luxury retailer Holt Renfrew and curated by ROM Senior Curator Dr. Alexandra Palmer, features fashions from the museum’s own collection, with various items donated by Canadian society doyennes and their families. Although it is quite limited (more than a few “is that all?”s were overheard) and there remains, for me, curious gaps in contextualization, the exhibition makes up for these limitations by featuring a fascinating array of small delights which can be all too easily missed.

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Jewelry at the ROM’s “Dior” exhibition. (Photo: Julia Bachelor. Please do not reproduce without permission.)

Carefully displayed along lengthy side cabinets, one can (should) marvel over the intricate embroideries, swatches of fabrics, ornate, if unapologetically statement-making jewelry, perfume bottles, old photos, and sleek footwear as one puts together mental ideas not solely between what is present within the room, but outside of it, in one’s own closet, in one’s own life. How would we wear these things? Where? And why? How would one smell? What would one drink? The collection invites meditation on possibilities within the realms of reality, fantasy, and the theatre of life. How measurable is one’s impact upon entering a room well-dressed? How does it make one feel? What’s the best way to put one’s foot initially forward? What about the second step? And the third? What would Mr. Dior say?

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A 19th century dress in “Dior.” (Photo: Julia Bachelor. Please do not reproduce without permission.)

I considered these questions as I looked again and again at the dresses, details, and the possible dramas contained therein. The smart, viewer-friendly displays reminded me very much of the rotating costume exhibits at the Metropolitan Opera in New York City as well as the ones at the Fashion Institute of Technology, each inspiring respective awe, admiration, wonder, and fascination. The drama of dress, of course, never ceases to amaze. We all play roles, onstage and off, each holding, inspiring, producing, reflecting, and releasing various levels of power and drama. How is it different as a woman now, versus a woman in 1947-1957?

I pondered this as I wandered the exhibition proper, and subsequently through the museum’s vast ancient collections, and into rooms devoted to various facets of Roman fashion. Some lovely pieces of gold jewelry were almost precise, early models of the Dior works I’d just admired. Dior’s connection to history is obvious; he based many of his designs on much older shapes, including corseting and lingerie, vital twin aspects whose absence was very much missed. Such shapes were both used, reflected, imitated, and recycled at various social events (including opera, of course) through the decades which followed.

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Dior at the ROM. (Photo: Julia Bachelor. Please do not reproduce without permission.)

Life imitates art, art imitates life, it is a constant cycle of giving, taking, inspiring, and expressing, a fact made clear to any fashion-lover, culture-vulture, opera-lover, and/or fascinated observer of humanity who may or may not know Dior, love Dior, or even be indifferent to Dior. You don’t need to know a lot about the particulars of style or tailoring to enjoy this sort of an exhibition; all it asks of visitors is to open themselves to the realm of elegant, meaningful, quietly powerful possibilities. Authority doesn’t shout; it doesn’t have to. Good design reminds of all this, and asks how we might manifest them with grace, goodness, and fortitude. I feel like we could use more of those qualities in our lives right now.

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Travels In Italy: Dolce e brutto

Two weeks ago I was touring the lands of opera composer Giuseppe Verdi in Emilia Romagna, northern Italy: the place he was born and raised, the splendid home of his benefactor, the lush gardens he would walk through. Those were the good parts.

Any sentimentality or indeed, romanticism, which so many feel in traveling to Italy, has been largely scrubbed out; never, in all of my travels, I felt more aware of my status — my vulnerability — as a woman. While there are finger-waggers who will tut-tut with inevitable “you should haves” and well-meaning “if only you hads” (instincts I find frustratingly passive-aggressive if not outright patronizing)  I stand by the validity of my reactions, deeply aware of the various costs of singledom as a woman, the frequently taken-for-granted privilege of coupledom, and the need to accept the wildly different realities of each, particularly within the wider context of travel experiences. I got to see a part of Italy very few people get to see, a unique experience to be sure, but one that comes with a bitter recognition in realizing that my only return to the country will be as either part of a tour, or for quick excursions to very specific places, namely Teatro Comunale di Bologna, the Teatro Municipale in Reggio Emilia, and of course, Teatro alla Scala in Milan.

A rose on the property of Villa Verdi. (Photo: mine. Please do not reproduce without permission.)

In retrospect, I wonder what Verdi, a man who felt such a clear kinship with the so-called “common man,” would have made of my experiences in his country as a woman in the 21st century. Would he have been appalled, I wonder, by the cat-calls, the leering, the begging? Being a solo woman traveler opened the door to an ugly jarful of assumptions, which led to harrowing experiences: theft, harassment, manipulation, and (as was the depressingly repeated case in so many restaurants), being totally ignored. What would Verdi have made of it all? What would he have made of my wrists being grabbed by a older woman wanting money? Or waiters running to serve amorous couples but consistently ignoring my inquiries about a missing lunch and requests for another glass of Lambrusco? Or of personal items being stolen from an abode? What of the forced kissing and repeated fondling after accepting help with luggage?  What am I to make of these experiences? Are they operatic? Is it “Italy being Italy” ? Should I not be bothered? Was it my fault? Did I somehow “ask for it?” Did I deserve it because I was alone?

In any terrible situation (or series of them), there are always minuscule shards of light, and it’s these shards I have to pick through now, with the benefit of hindsight. I will always remember the free shot of espresso provided by a friendly woman in a bustling shop in Parma; the plate of sandwiches set before me in a cafe by another woman who gave me a knowing nod when she saw I was alone; the warm, expressive tone of my tour guide at Villa Verdi (the composer’s primary residence for many decades), as I struggled in my limited Italian to understand her every detail. All of us were above a certain age, all of us perhaps had some shared understanding we couldn’t articulate. I remember these moments, cherish them, and I’ve taken a friend’s advice to try and focus on good things, like these moments, and the ones provided via music and history.

Roberto de Candia as Falstaff (Photo: Roberto Ricci)

Jacopo Spirei’s Falstaff was my favorite production, and I don’t write that purely because I interviewed him about it before I left. Smart, funny, timely, and with a marvellously human lead performance by Roberto de Candia, the production (presented at the Teatro Regio di Parma as part of this year’s edition of Festival Verdi) was a true standout, and I wasn’t alone in that reaction, as chats with members of a refreshingly friendly British tour group revealed. Spirei placed the action in a familiar present, and filled the scene with very familiar people. De Candia played Falstaff as a kind of slobbish everyman, notably lacking the cutesy quality so common to characterizations. Instead, he was a kind of bar pig whom no one wanted to spend much time around — women especially; Falstaff wasn’t cuddly and harmless, he was slovenly and horrible. Only through his spectacular humiliation did he becomes semi-tolerable. The production made it abundantly clear that a character like Falstaff must be brought low in order to be raised once more, not as the phoenix, but as more of a messy pigeon who pecks around rotting porticos, and has to be kept in line with brooms and hoses every now and again.

I thought of Sir John Falstaff when I went to Villa Verdi some days later, because, as with Spirei’s magnificent production, I was being allowed to glimpse a vivid humanity which lives beneath an image. The house is located just outside the town of Busseto, roughly 40-odd kilometres north of Parma. Verdi supervised its construction, and, together with lady love (and soprano) Giuseppina Streponi, moved in in 1851. The house contains a number of mementos, as one might expect, all carefully and lovingly displayed.

Observing the bed in which Verdi died in 1901 (which had been shipped from the Grand Hotel in Milan) and various personal effects (including letters, knick-knacks, and the top hat and scarf he wears in Boldini’s famous portrait), a portrait of a good man dedicated to music and the people he loved emerges. It sounds hokey, but somehow, it wasn’t — but it was odd to walk around the living quarters of someone whose music was the soundtrack of large swaths of my life, to say nothing of my mother’s; it was ordinary and yet not, simple and yet grand, intimate and epic, all at once. Two pianos on which Verdi composed his works (early and later) were there, a clear case covering their keys. I stared at those pianos, longing to touch them. (No photos are allowed inside the house, alas.) I couldn’t rip my eyes off the second instrument on which he had composed Aida; this epic of the opera world, this contentious, difficult piece, with clashing ideologies and a gorgeously intimate subtext about loving the wrong person in the wrong time, “Celeste Aida” and the so-called “Triumphal March” — all that was done on the simple, upright piano sitting before me.

Gelling those reactions with the personal effects (to say nothing of the little section on Wagner) was surreal but also beautiful. I wish I could have had a few moments to stand in that room and take it all in, quietly, thoughtfully; it was one of the rare times during my travels in Italy that I actually wanted to be alone.

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The exterior of Villa Verdi. (Photo: mine. Please do not reproduce without permission.)

A more fulsome piece about my visit to Villa Verdi and the town of Busseto is set to appear in a future edition of  Opera Canada magazine, but at this website, expect a piece (soon) about a very unique version of Die Zauberflöte (The Magic Flute) presented in Reggio Emilia, which featured members of the Berlin Philharmonic and Italian entertainer Elio. Mozart’s opera has been on my mind a lot lately, because it is, as Komische Oper head honcho Barry Kosky rightly has noted, a work infused with a deep loneliness, and that quality is one which haunted me throughout Italy. Perhaps it was the absence of my mother, the social isolation that comes with being an independent woman of certain means, an overall disappointment… whatever the case: I am happy to have seen and experienced the things I did in Italy — and it will take a lot to get me to return.

SLUT.

Here I am, almost seven months since my last blog, writing about the word “slut.” It’s strange, what passes for writing inspiration these days, especially since I promised in the past I’d be doing less personal-life-issues blogging. But, this word, and its usage, occupies a strange place in my mind.

Perhaps I’m blogging about this now, at this time, as I undergo some radical life changes, assessing and re-assessing the role authenticity plays in my life, and how sexuality is key to embracing that authenticity in a more complete and satisfying way.

Sex columnist Dan Savage’s response to a young woman being called a “slut” hit some buttons, mainly because I have been called the same thing, by a woman who is friends with my mother, no less. it wasn’t said in front of me, and perhaps I wasn’t meant to ever know of it, but, it didn’t surprise me, to once again be called “slut,” especially by another woman.

In dealing with female friends in the past, I used to feel a particular pressure to cover up, dress down, go shapeless, never be too revealing. That was thanks to a youthful lack of self-confidence in my appearance, but it was also a way to fit in with my chums’ idea of how females “should” look: no bare shoulders, no decolletage, always tasteful and subtle. There was still glammy makeup and vampy nails, and a growing passion for lingerie. Like the veiled ladies I used to see buying hoards of lacy knickers in Harrod’s years before, I felt I had a fabulous secret to savor hidden underneath the high-necked velvet tops and long skirts.

Gradually, I began to bust out of the mold. I attended a concert in the late 1990s wearing a tight, low-cut, vintage halter-dress; the concert wasn’t great, but boy, did I feel good, powerful even. Such boldness complemented an already entrenched taste for literary erotica, sensuous writing, and the naughtier side of history. That’s to say nothing of how much bellydancing aided in recognizing and embracing what God gave me too. Such pursuits helped me gain the confidence to claim my womanly body as my own, to express the person it contains, outright, -through dress, through manner, through every single visual and aural element shrieking “AUTHENTIC” loudly, proudly, finally. I realized the absurdity in dressing -and thinking, speaking, choosing -just to make other people comfortable.

None of this is to say I don’t believe in work-appropriate wear (I do), or that I don tube tops and micro-mini skirts daily (I don’t) -in fact, I’m typing this in jeans and a t-shirt. But stepping out in public still, inevitably, frustratingly, invites judgment: Your jeans are too tight; your top is too low. (Never mind that I’m wearing bare-bones-makeup and tiny stud earrings.) Perhaps it’s the nature of human beings to judge, maybe it’s our madly media-heavy, super-connected world making things worse (those “things” mainly related to the business of cultivating female insecurity around looks). Maybe it’s that depressingly common female competitiveness rearing its ugly head. Does the awareness of such human fallibility make it okay to call someone a “slut,” a woman who’s taken years to come to terms with body, soul, flesh, spirit, and all the mixed twisted vital veins pulsating, glowing between them? Why this desire for a slut and a saint, at once? A vixen / mother? A seductress / soother? Peacemaker / homemaker?

Choice is a funny thing, and sometimes it’s in embracing choice fully we court the snap judgments and narrow perceptions of others. It’s stunning, and sadly unsurprising, to be called a “slut”in 2013. Dan Savage suggested such the use of such a term is rooted in jealousy: she’s getting laid, you’re not, how shitty. The reality is more simple than that, I think: even if you’re not technically getting laid, if you look like you could, conceivably, be perceived as somehow sexually desirable (and the assumption is almost always to men), boom, out come the knives. One has to, as Savage suggests, take the mindset of, “who gives a shit what those bitches think?” Right. But I wish they didn’t have to be bitches. I wish things weren’t set up thusly. I wish I could have more pity in my heart, more consistently, for those who close their minds and hearts to others. Walt Whitman puts it a bit more poetically in I Sing The Body Electric:

Womanhood, and all that is a woman, and the man that comes from woman,
The womb, the teats, nipples, breast-milk, tears, laughter, weeping, love-looks, love-perturbations and risings,
The voice, articulation, language, whispering, shouting aloud,
Food, drink, pulse, digestion, sweat, sleep, walking, swimming,
Poise on the hips, leaping, reclining, embracing, arm-curving and tightening,
The continual changes of the flex of the mouth, and around the eyes,
The skin, the sunburnt shade, freckles, hair,
The curious sympathy one feels when feeling with the hand the naked meat of the body,
The circling rivers the breath, and breathing it in and out,
The beauty of the waist, and thence of the hips, and thence downward toward the knees,
The thin red jellies within you or within me, the bones and the marrow in the bones,
The exquisite realization of health;
O I say these are not the parts and poems of the body only, but of the soul,
O I say now these are the soul!

(Photo of me from my Flickr photostream

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