Pasadena City College: home of the hot?

In the fall of 2008, I reported this flattering and embarrassing news. But oh, how the mighty have fallen!

I learned today from a Facebook friend that Ratemyprofessors has released its 2009-2010 lists of the top profs in the country. Where I was was ranked first in 2008, I’ve tumbled to 25th. My dismay is, well, infinitesimal. Here’s the real news: the top 50 hottest professors in the USA include no fewer than seven from Pasadena City College.

The lists are compiled from student ratings across the nation for both two-year and four-year institutions. It’s worth noting that no other college or university had more than two of its faculty members selected for the top 50. The “roll of smolderingness” includes the following colleagues of mine:

#4 David McCabe, Education
#8 Russell Frank, Languages
#9 Lynora Rogacs, Philosophy — and my office-mate!
#11 Derek Milne, Anthropology (last year’s #7)
#25 your blogger, History
#38 Charlene Potter, English
#40 Tamara Arida, Sociology

Question: does this say more about the faculty — or the students — of Pasadena City College? As for me, I am proud to relinquish my title. (I have no idea what methodology made me #1 in 2008 and makes me #25 now.) But I can’t wait for Monday, when I can begin to tease my office mate (3rd hottest female professor in the country) as mercilessly as I was teased last year.

And with that, a return to serious blogging next week.

A survey on attitudes towards casual sex

Heather Corinna, founder and executive editor of the indispensable site Scarleteen, is doing a large study on multigenerational experiences with and attitudes about casual sex. The data will ideally be used for publication, but answers are completely anonymous and will only be used anonymously.

There’s a lot of buzz now about “hooking up,” the newest term for casual sex, though casual sex isn’t new at all — nor does it only belong to the current generation, despite often being presented that way. Unlike most of the buzz out there, she’s not interested in telling anyone how to have sex, warning people off any given kind of sex or in presenting any one kind of sex as “the best way.” She’s just looking for what’s real, both in sexual attitudes and experiences among a diverse array of ages, genders and sexual identities, races and sexual ideologies/constructions. The only requirements for participating in this study are being over the age of 16, and having had some kind of sexual partnership before, even if none has been casual. The study will take around twenty minutes.

She would like the study to show as diverse an array of people as possible, especially since so often media representations or cultural conversations about casual sex are usually only about heterosexual white women or about gay men. She particularly wants to be sure LGBT people, people of color, those over 45 and social conservatives are adequately represented, so please share this link with your networks after you take the survey yourself, especially if your networks include people in any or all of those groups. I know I have a number of readers who fall into those groups, and urge them to take part.

You can take the survey by clicking here.

If you don’t know who Heather is, she’s been working in human sexuality for around 12 years. She is the founder and executive director for Scarleteen.com, does sex education outreach at youth shelters and women’s clinics in Seattle, and has been a sex columnist and writer online for sites like The Guardian and RH Reality Check. She has also been published in a handful of anthologies and is the author of S.E.X.: The All-You-Need-to-Know-Progressive Sexuality Guide to Get You Through High School and College (DaCapo Press), a book which I regard as the single best sex education text available anywhere.

If you have any questions, you can contact Heather at hcorinna@mac.com

Spared from relapse: of divorce, sex addiction, and angels in hoodies

I got an email yesterday, asking me about advice for dating again after a divorce. It’s a post I intend to get to next week.

But something in the query reminded me of an another question I’d been asked by a mentee of mine. The mentee asked “Since you got sober and had your conversion, have you ever come really close to slipping back into old behavior?” The answer I gave dovetails with that of what one does after a divorce. I’ll share a story.

It was summer 2002. My third wife, E., had told me she didn’t want to be married to me anymore. E and I had met online (Matchmaker.com) in January 2000; she was finishing her doctorate at Fuller Seminary, I was 18 months sober and falling in love with Christ all over again. She had never been married before. I was eager to build a life with someone who shared my faith, shared my values, and was willing to accept a very troubled and turbulent past. E and I moved quickly; we were engaged within weeks and married in early 2001.

As I’ve written before, my third wife and I had terrific intellectual and theological compatibility. We also had very little physical chemistry. I saw that as a plus. I had grown mistrustful of “heat” with another person — in my experience over the course of many years and many relationships, the most intense sexual relationships were invariably the most unhealthy. I ought to have known better, but at this stage of my recovery, I equated heat with danger. I thought of the line I’m too lazy too look up (but I think it’s from one of the translations of Medea), the one in which a Greek chorus prays for a “small fire” of love, just enough to warm a house — but not a big fire, which will invariably burn the house down. Having burned down many houses, as it were, I was ready for something different.

My third wife did me the great favor of leaving me. We were not cruel or unfaithful or dishonest. We were incompatible in a very basic way, a way that could not be overlooked. She was unwilling to settle for kindness and conversation alone; she wanted passion, and that was something we could not generate. She promised me that I would thank her someday for leaving. I have done so. She is remarried, as am I. I hope that her new marriage is joyous.

In any case, back to 2002. I was heartbroken when E left. I also experienced a brief crisis of doubt. I doubted God. I doubted the wisdom of staying sober. The perfect narrative of fall and recovery had been shattered; I wasn’t supposed to get divorced again, not now that I was sober and faithful. In my mind, I had done “everything right this time” and still things hadn’t worked out. And as a consequence, I began to flirt with the idea of going back to old behavior. I don’t mean drinking again — that option wasn’t on the table. I meant returning to casual promiscuity.

I moved out of the home E and I shared in early October, 2002. I had rented a small apartment a few miles away. And I had a date lined up for that first weekend with a woman I’d known for years. To heck with celibacy again, I thought; I’d done that as a healing tool before. What I wanted was new skin. I was in danger of going back to a pattern I’d stayed away from for many years.

But I never went on that date. The day before I moved out, one of my favorite students, Katie, came to my office. Katie had taken a few of my classes, and regularly visited me in office hours. Katie had been “out” for quite some time; she had been in the first gay and lesbian history course I had taught at PCC. Katie had been dating her girlfriend, Jackie — whom I knew vaguely but who hadn’t been my student — for about six months.

Katie was in tears. She told me that Jackie had been chronically unfaithful to her. Jackie was sexually compulsive, she said, hooking up with and having nearly-anonymous sexual encounters with both men and women. Jackie kept pledging to stop — and kept breaking those promises. She had begged Katie to stand by her, and Katie had tried, but was now at wits end. “I’m ready to leave”, Katie told me. “But I was wondering if you would be willing to reach out to Jackie. I know your story, and I know you went through some of these same issues. I trust you, Hugo, and I was wondering if you could take Jackie to some meetings and see if you could help her.” Continue reading

Thursday Short Poem: Szymborska’s “Contribution” (again)

I posted this Wislawa Szymborska poem once before, exactly five years ago. It is as timely in my life as ever.

A Contribution to Statistics.

Out of a hundred people

those who always know better
    – fifty-two,

doubting every step
    – nearly all the rest,

glad to lend a hand
if it doesn’t take to long
    – as high as forty nine,

always good
because they can’t be otherwise
    – four, well maybe five,

able to admire without envy
    – eighteen,

suffering illusions
induced by fleeting youth
   - sixty, give or take a few,

not to be taken lightly
    – fourty and four,

living in constant fear
of someone or something
    – seventy-seven,

capable of happiness
    – twenty-something tops,

harmless singly
savage in crowds
    – half at least,

cruel
when forced by circumstances
    – better not to know
even ballpark figures,

wise after the fact
    -   just a couple more
than wise before it,

taking only things from life
    – thirty
(I wish I were wrong),

hunched in pain
no flashlight in the dark
    – eighty-three
sooner or later,

righteous
    – thirty-five, which is a lot,

righteous
and understanding
    -three,

worthy of compassion
    – ninety-nine,

mortal
    – a hundred out of a hundred.
Thus far this figure remains unchanged
.

Posted in Uncategorized | Tagged

The “Why I am a Christian” post

I’m taking a break from posting about issues relating to sexuality to answer a question I received just yesterday in an email from a young woman named Sally. Sally writes:

I don’t know how ‘appropriate’ it is to ask someone about why they believe in religion over an e-mail, especially to a stranger but I am touched by your honesty and openness as demonstrated by your posts, and am inclined to believe that you will answer my question… So here goes: Why are you..or how are you a Christian?

I’m not asking for you to share a personal moment of epiphany or anything like that but rather…I guess I want you to defend yourself, or defend all people in the world who are religious. That’s not because I think you belong in a position to defend yourself but because I am not religious, and out of my arrogance and ignorance, refuse to believe that anyone with ‘intelligence’ or ‘rationale’ would be religious. I only say that because religion is based on faith, not logic. So how is someone as logical as you, as deeply analytical and sharp as you..committed to a religion?

It’s a fair question, and I’ve been asked it before. I’ve answered it as best I can in various ways in other settings, but haven’t dealt with it on this blog. I’ve made allusions to my faith journey — my initial conversion in college, my brief flirtation with a vocation to the priesthood, the long period in the 1990s when I was estranged from my faith and my return to Christ following my near-death experience in 1998. Certainly, the tumult of my personal life over the past quarter century has made me into the ideal candidate for conversion; there is little doubt in my mind that had I not found a faith that could sustain me, I might not have survived.

But to a non-believer, that’s an explanation of belief as a coping strategy. It is not a “case for Christ”, or a case for anything other than the efficacy of religious feeling as a tool for folks in recovery. Even most atheists recognize that there may be psychological benefits to religion. But what of the beliefs themselves? Sally seems to be asking how I reconcile my progressive politics and my reason with a belief in Christ as my savior and the bible as the inspired (if not entirely inerrant) word of God.

I’ve dealt with how I reconcile a deep passion for Christ with a very liberal sexual ethic — see this series from the summer of ’08. But what about reconciling my faith with my belief in science? What about reconciling my commitment to pluralism and universalism on the one hand (the notion that there are multiple paths to enlightenment and everlasting joy) with my insistence that for me, that redemption has come solely through Christ? And how do I deal with so many of my fellow Christians whose views on a variety of matters are so radically different from my own?

Both of my parents are — or were — philosophers. Both are atheists. I often tease my mother that “I have no problem rejecting the principle of non-contradiction.” Like the White Queen in Alice in Wonderland, I have on occasion believed “six impossible things before breakfast.” As a child, I believed that if I kissed my teddy bear three times on the morning of a test, I would do well on that test. I always studied too — I never trusted a talisman to do the job for me. It was never “kiss the bear so you won’t have to study”; it was “kiss the bear, and that will help you to remember everything you studied.” I understood a basic theological principle even as a rather obsessive-compulsive child: success is a collaboration between the individual and the divine. (As a Christian, I see this notion reflected in 1 Corinthians 3:9.) So for me, the rational and the inexplicable, the that-which-can-be-proved and the that-which-can’t could always be reconciled. Perhaps it’s a Gemini thing. (Referring to astrology with any degree of seriousness is evidence of still another belief in something that responsible people consider to be just so much woo-woo.)

I studied scholastic philosophy in graduate school: I read Anselm and Duns Scotus, Ockham and Aquinas. I read their various proofs for the existence of God. I wasn’t moved. I’ve never been concerned with proving God exists. God for me is something I experience in a way that isn’t particularly rational — it’s sub-rational, or extra-rational. It’s more emotional and sensory than it is logical. I believe the stories about Jesus — including the bits about his conception and his resurrection — despite my wariness of the miraculous. I believe the stories because they spoke to me as no other stories have. What seems absurd on an intellectual level makes good sense far deeper in my core.

For me, reason is, to paraphrase Jeffers totally out of context, a clever servant and an insufferable master. It is a tool for functioning in the world; it is one way of comprehending and interpreting reality. Whether or not it is reasonable to believe isn’t the question; whether it is worth believing is. And I do know that the evidence for the good that my faith has wrought in my life is considerable. Count me in the “If God did not exist, it would be necessary to invent him” camp, if only because without a belief in an omnibenevolent force, the universe would seem so lonely to me that I would feel incapacitated by existential despair. Religion is a crutch. I happen to need a crutch, and haven’t an iota of shame about admitting that I do. And the “Christian crutch” happens to be the one which has worked best for me.

I take Jesus seriously when He says that he has sheep of other folds whom He must lead. I don’t think it is necessary to be a Christian, or even believe in God, to be either a good person or to achieve whatever reward may await us after death. I’ve known too many cruel Christians and kind atheists (and kind followers of other faiths) to believe for an instant that those of us who call Jesus “Lord” have any particular moral superiority. At the same time, I can’t walk every path — I must walk the one that has made a claim on my heart. And Jesus made a claim on mine, so His is the path I try — imperfectly — to walk.

Reprint: On Rebuilding Trust

This post originally appeared in December 2007.

A regular reader asks:

I do have a question for you that you may be able to answer. I am wondering if it is possible to reconcile with a person where trust has been broken and be able to rebuild the trust back again. Have you any personal experience in this area that you can shed wisdom on?

I’m not a relationship expert: three divorces by age 35 are proof of that. That doesn’t stop me from offering advice and reflections, and it doesn’t stop people from asking. So with the standard caveat that my opinion is only that, an opinion, here goes.

I’m going to assume my reader is writing about reconciling with a romantic partner. When trust is shattered in a sexual relationship, it’s usually qualitatively different than it is in other friendships or among family members. But I’d like to touch on the loss — and the restoration — of trust in a variety of relationships, because I’ve got a considerable amount of hard-earned experience in this area.

I had my first major mental breakdown in April 1987, shortly before I turned 20. I had my last (God willing) in the summer of 1998, shortly after turning 31. Over that eleven-year period, I was hospitalized more than half a dozen times. I also struggled very publicly with a host of addictions. And I know full well that addicts break the hearts of those who love them, over and over again. My mother, father, brother, and sisters suffered more than anyone. None of my friends, lovers, or wives were part of my life for that entire period; I very successfully chased everyone who wasn’t bound to me by blood out of my life.

My lies were the standard ones: “I’m sober”, I would say — when I wasn’t. “I’m seeing a great therapist” — when I cancelled all my appointments. “The meds are helping” — when they weren’t. Above all, my most consistent lie was “I’m fine.” Anglo-Saxon reticence, and the concomitant dissembling it requires, were part of my family culture. I spent many years on the stage as a child, and my acting skills came in handy when it came time to cover up the pain, the despair, and the appalling acting-out behavior that characterized my life in my late teens and twenties. Continue reading

Reprint: Love, Free Will, and What Is — and Isn’t — Written in the Genes

This post originally appeared in April 2007.

A couple of folks have emailed me this New York Times piece: Pas de Deux of Sexuality is Written in the Genes.

It begins:

Desire between the sexes is not a matter of choice. Straight men, it seems, have neural circuits that prompt them to seek out women; gay men have those prompting them to seek other men. Women’s brains may be organized to select men who seem likely to provide for them and their children. The deal is sealed with other neural programs that induce a burst of romantic love, followed by long-term attachment.

So much fuss, so intricate a dance, all to achieve success on the simple scale that is all evolution cares about, that of raisingthe greatest number of children to adulthood. Desire may seem the core of human sexual behavior, but it is just the central act in a long drama whose script is written quite substantially in the genes.

I don’t have a personal animus towards evolutionary biologists. I’m no scientist, after all. I honor the work these men and women do. But I always shudder nonetheless when I get one of these articles e-mailed to me. And I shudder because I know that the laypeople who read these articles frequently come to the conclusion that these “latest findings” prove that heredity trumps socialization, and that genetics trump free will.

The field of evolutionary biology is intensely politicized, less so by the scientists themselves and more by those of us who interpret the findings to fit our own agendas. The right-wing often contradicts itself. Many conservatives I know believe that homosexuality is a matter of personal sin, not the hard-wiring of the brain; they believe that gay-ness can be cured. And just as they proclaim that gays and lesbians can become “completely heterosexual” (Ted Haggard just set a world speed record in that regard), they often rely on science to make the case that men and women are so enormously different that rigid gender roles actually make good sense. Where homosexuality is concerned, they think free will trumps biology; where gender roles are concerned, they think the reverse. Continue reading

Posted in Uncategorized | Tagged

Discourses of desire and the problem of rejection

Last week, Rachel Hills guest-posted an explosive piece at Feministe: But Women Don’t Rape. Rachel began by reflecting on this post at the Feministing Community which dealt with a woman’s sudden awareness that one of her female friends had coerced her boyfriend into having sex. The comment threads at both Feministing and Feministe are substantial and well worth a read.

Rachel and her commenters note the constellation of factors that make us believe that women cannot force men into unwanted sex: our misconceptions about male physiology (the “guys can’t have erections or ejaculate against their will” myth); our belief that men are more resistant to psychological pressure and invariably less eager to people-please: our notion that, as the Feministing post put it, “nice girls” (especially feminists) simply are incapable of forcing their boyfriends to do anything against their will.

Please join the great discussion at either site. I have posted a bit on the issue of men-as-victims, as well as on the notion that pleasure is not evidence of consent. In a 2005 post about Mary Kay Letourneau and Vili Fualaau I wrote:

For too many of us, pleasure and orgasm are inconsistent with (being a victim of) sexual violation. But to assume that pleasure and orgasm are always acts of volition is to defy practically everything we know about adolescent development, sexuality, and power.

I’d amend that to say that the statement holds fairly well even if we remove the “adolescent” from it.

But there’s another issue that Rachel raised at Feministe that I’d like to tackle: the way in which we socialize women to believe that they ought never be the higher-desire partner in a heterosexual relationship. She writes:

…one of the interesting threads that has come through in my interviews is how very poorly many women take it when their male partners don’t want to have sex with them. They don’t like it at all. For these women, being turned down for sex – even if only occasionally, even if only once – is read as communicating a whole lot of nasty things about them and their relationship. That their partner doesn’t find them attractive anymore, that he’s cheating, that their relationship lacks passion, that they’re bad in bed, that he’s not into women at all.

(For more on Rachel’s research and to take her survey, visit here.

I think that Rachel’s right. The male sexual desire discourse tells us that men are always in the mood, invariably hornier than women. Indeed, our whole notion about the myth of male weakness is linked to assumptions about the overwhelming power of men’s libidos. But as countless women have discovered in relationships with heterosexual men, this discourse founders on the rocks of reality. As Rachel says, many women are confused when boyfriends or husbands evince less interest in sex than they themselves do. Rather than question the discourse, many choose to blame themselves, assuming that they are insufficiently attractive. Sometimes, they externalize that self-doubt, accusing their male partners of being gay or of having an affair.

As several of the commenters have pointed out, there’s an old axiom in marital therapy: the lower-desire partner has more power than the higher-desire partner. The one who has the power to please or disappoint by saying “yes” or “no” gains the upper hand. (I’ve posted about that a couple of times. Sorry to always link to myself, but here’s a post on that subject too.). And of course, one of our most traditional (and loathsome) discourses with which we raise young women is the one that teaches that a woman’s power comes from her ability to control men sexually. Sex is a bargaining chip, and its value is created by men’s impetuous libidos.

Though most younger women today, particularly young feminists, intellectually reject the “sex as leverage” trope, the idea continues to exert an uncomfortable hold on many. Many women don’t realize the degree to which they had “bought in” to the discourse until they find themselves in relationships with men whose desire for sex is less than their own. And while it’s never easy to be rejected, and never easy to deal with sexual frustration and self-doubt, men are more insulated than women from the effects of that rejection. That doesn’t mean men are less sensitive, or less vulnerable to hurt. But a man whose sex drive is higher than his female partner’s can comfort himself that theirs is “a normal relationship.” His frustration is par for the proverbial course; his masculinity is not called into question when his girlfriend is not in the mood.

We have many inanities that pass for common wisdom about men and women and their different attitudes towards sex. We say things like “Women need a reason; men just need a place” or, when describing the speed of arousal, that “Men are lightbulbs, women are ovens”. My readers can probably think of more. And while like all cliches, they prove true in some instances, the exceptions are sufficiently numerous as to disprove the rule altogether. The problem is, of course, the effect on the many for whom the opposite of these “truisms” is true. A woman who does “feel like a lightbulb” when it comes to arousal is made to feel abnormal, as is a man who is more “like an oven.” And while these bits of common nonsense comfort “higher desire men”, reassuring them that they are normal, they suggest that all sorts of things are wrong with a woman if she finds herself more easily and frequently turned on than her boyfriend.

It is axiomatic that the fewer freedoms women have, the more their beauty is valued. Some of the most repressive societies on earth value that beauty by concealing it from all but her husband, who is entitled to possess it as he pleases: others encourage young women to display their bodies (whether they want to or not) for men’s consumption. This isn’t about burqas and bikinis again. It’s about the idea that we raise our daughters to see their beauty as a particular source of power. And while most of us would like to be found attractive, our craving to be wanted sexually is often in inverse proportion to the amount of leverage we can achieve using our other talents.

A decade into the 21st century, and many of us still believe that a woman’s desirability is among her most valuable assets. And many women who don’t think that they believe that nasty old sexist notion discover that it still has a strange hold upon them –and they discover it at the moment that they find themselves in relationships with men whose desire for sex is less than their own.