Kate, William, Charles, Diana, and Camilla: a note about love, age, progress and compatibility

Count me among those who felt a twinge of excitement when the news broke Tuesday of the long-awaited engagement between Prince William and Kate Middleton. This excitement has very little to do with being a British citizen. For all intents and purposes, I am culturally American — but Americans have a long-standing fascination with the House of Windsor and their goings-on, and in that regard I am no different from most.

I can’t help but do what so many are doing, which is compare this engagement announcement to the one that came nearly thirty years ago from William’s parents, Charles and Diana. As I’ve written before, I was not quite fourteen when I first saw the future Princess of Wales on television, and I promptly fell into the strongest and most passionate celebrity crush of my adolescence, surpassing even Kristy McNichol. Like millions of others, I stayed up all night on a warm summer evening in July 1981 to watch live coverage of the royal wedding from London. I was absolutely captivated, my normal pubescent cynicism replaced by wide-eyed and unabashed romantic fascination. I never quite lost my fascination with Diana over the years, and when I learned of her death (in Manchester Airport, just after I had arrived in the UK to give a paper) I was rocked to my core. Though it always surprises people when I say it, I consider the events of 9/11 to be only the second most shocking news event of my life; the first happened four years earlier in a Paris tunnel.

In 1981, much was made of Diana’s purported virginity. Much was also made, but hardly ever in a critical way, of the age gap between Lady Spencer and Prince Charles. He was 32 when they were engaged, she had just turned 19. And much would be made, in retrospect, of their painful awkwardness together, including their infamous answers to an interviewer who inquired whether the couple were very much in love; Diana offered a blushing “Of course”, Charles, a devastatingly diffident “Whatever love is.” As we would eventually discover, he was already very much in love with the woman to whom he is at last now married, Camilla Parker-Bowles.

The difference between the Charles/Diana and William/Kate engagements — and more importantly, between the relationships themselves — says a great deal about the evolution of our society in the past thirty years. Very few people think Kate Middleton is a virgin, and no one in their right mind likely cares. Equally important is the difference in the narrative arc of the two courtships: Diana and Charles were the poster children for rushing into something, while Kate and William have been very much young people of their generation, showing no interest in hurrying to the altar. As most folks know, the young couple have dated for eight years since meeting at university, and took a much-publicized “break” along the way. A great many young people in the Western world today will be able to identify with such an extended courtship that has had such obvious ups-and-downs. The sensible modern idea that sexual compatibility should be determined before marriage, and deep intimacy already established before walking down the aisle, is made manifest in the story of newly engaged couple. This is to be applauded.

And of course, I’m pleased that we’ve got a marriage between chronological peers. While Diana was thirteen years Charles’ junior, Kate is six months older than William. I’ve made the case again and again that older men/younger women relationships, for all their culturally-constructed allure, are frequently problematic, even exploitative. This is especially true when the younger woman is below, say, the age of 25 while the man involved is a decade or more her senior. (As was very much the case with Charles.) It certainly ended disastrously for Diana, not merely because her husband was unfaithful, but because she and the Prince of Wales were, like so many other age-disparate couples, manifestly incompatible. It’s no surprise that the great love of Charles’ life, Camilla Parker-Bowles, was his same age (actually, as with Kate and Wills slightly older than the prince.)

While attraction, fueled by fantasy and need, can offer flourish across a significant age divide, deep and enduring romantic compatibility can rarely survive that divide when the younger partner hasn’t even reached full adulthood. (And the rental car companies are right — most of us, as the brain research suggests, need until our mid-twenties to hit that full adulthood.) Charles lacked the courage to push against the culture and the palace in order to marry the woman he loved, but the heartbreaking example of his tragic first marriage seems to have made a considerable impression on his elder son and future daughter-in-law. Kate and William, despite colossal media pressure, have allowed their relationship to unfold slowly, have allowed themselves their very public doubts, and have built a bond based on both the eros and shared experience of the sort that is really only possible with a generational peer.

As a feminist, I worry for Kate — but I’m hopeful as well. Diana tried to fashion a more modern vision of royalty, and met with spectacularly mixed success. Middleton will face tremendous pressure to conform to a traditional ideal, and the fear is real that she may find her individuality disappearing behind the royal veil. But if she and William can be as different from his parents in their married roles as they were in their engagement process, then there is real hope that she can be a more modern and egalitarian icon than we’ve yet seen.

So here’s to their marriage, but more so, here’s to the route they’re taking to get there.

Thursday Short Poem: “First it is Taken…”

Anyone who has ever been stricken with a serious illness, or recovered from major surgery, will find something familiar here in this Richard Tillinghast poem. I had cancer surgery in 1999 — what had started as a basal cell on my head burrowed down onto my skull, and I had had to have my scalp peeled back and the cancer excised. The surgery took two hours — and the recovery took a very surprising two months. I spent long hours in my PJs, recovering slowly, grateful for what was coming back and fighting the anger that it had been taken in the first place. And my journey was far less taxing and debilitating than that of many.

First It Is Taken Away from Me

And now I am home again.
I can sit out in my pyjama bottoms,
two cats sprawled
belly-down on the warm deckboards
to converse with
the Saturday after Father’s Day.
The air is saturated with moisture
as a rum cake is with rum.

Like a tourist, like a slow boater,
like a firefly past the solstice,
I hover and scull and wobble
through these haunts and currents and air-pockets—
the day’s emptiness
radiant in the hollow of my spine.

Of the hospital I remember only:
Dry mouth, icy feet, rough dreams.
Nausea of waxed linoleum
down a hall the gurney ran along
at scaresome speed.
The gabble of television sets,
and low voices leaking through half-closed doors.
The graph of the monitor repeated, repeated, repeated.

Burgundy velvet like the robe of a grand vizier,
the clematis blossoms like big sagging stars
or moonfish
soak light in and collapse it into their mystery.

The clematis plays Juliet on her balcony,
bosoming out into moonlight,
ripe with the desire to be known,
giving herself, wishing to taste and be
permeated by the world,
as if she had never breathed air till now.

That’s how it is with me,
wing-shot and hampered as I am,
idly rubbing the IV tape marks off my arm.

First it is taken away from me,
then it is given back.

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Family size: the real roots of the culture war (a reprint)

From March 2009. Reprinting as a tie-in to yesterday’s sperm/semen post and my piece last week in the Guardian.

Regular readers know that I tend to discourage my conservative commenters from derailing threads by questioning the very suppositions on which this blog is based. This is a feminist blog, for example, and one which seeks to explore various things from a feminist perspective. This is not a place to question whether the feminist lens is an appropriate one through which to see the world; similarly, a Calvinist blog which seeks to offer a Calvinist perspective on current events is not the place to question the essential tenets of Calvinism. This is why I read quite a few very conservative blogs, but rarely — if ever — comment there. I’m interested in what is said, but since I reject the fundamental premises on which their worldview is based, I don’t think I have much to offer to the conversation. It would be like insisting on speaking Finnish to a group which prefers to dialogue in Thai.

That said, reading all these blogs, I’m increasingly convinced that the core of the split between social conservatives and progressives in this country revolves around not abortion or gay marriage, but a more fundamental disagreement: population. Religious conservatives have become increasingly vocal about their desire to see larger and larger families; indeed, their arguments against abortion and gay marriage seem less couched these days in an assumption that these are intrinsic evils, and more in the language of concern that these practices pose a threat to the large families which the right venerates above all else. Hostility to feminism is surely a sine qua non of contemporary social conservatism, but reading what the pundits on the other side have to say, it seems more and more obvious that their hatred of feminism is rooted in the recognition that increased sovereignty for women over their own bodies is inextricably linked with the reasonable desire to not have, in Amanda Marcotte’s happy phrase, their “vaginas turn into clown cars.”

Feminists and environmentalists have formed common cause over the vital issue of family planning. Those who believe that the world’s resources are already over-taxed by humans whose behavior is frequently parasitic have allies in those who believe that women can and should be encouraged to find fulfillment in pursuits other than motherhood. The longer women wait to marry or reproduce, the less likely they are to have large families; the more opportunities we can create for women to pursue happiness outside the home, the greater the likelihood they will delay marriage and childbirth. The intersection of sound environmental policy and the campaign to give women the precious right of personal autonomy is a fortuitous one indeed! And almost to a man and woman, social conservatives despise this alliance, one which is changing family structures across the western world — and increasing the possibility for greater happiness for the earth and its creatures.

Here, replete with grammatical error on top of grammatical error, is a piece by David Goldman in First Things: What Should Conservatives do about Obamanomics? It takes the “we must have big families” argument to a new level, by suggesting that the collapse of the real estate bubble is due — wait for it, can you guess? — to, yes, birth control:

The first thing that conservatives have to tell Americans is: “You are poorer because you failed to bring up enough children. The decline of the traditional family is undermining the American economy.”

Right. Apparently, that’s why the countries with the highest birth rates, like Sierra Leone and Chad are so rich, and countries with among the lowest, like Sweden and Switzerland, are so desperately poor? Continue reading

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Every sperm is sacred: of Onan, menstrual blood, and facials

In my “beauty and the body” class, I’m using one new book I’ve never assigned before: Lisa Jean Moore’s Sperm Counts: Overcome By Man’s Most Precious Fluid. I gave my first lecture on sperm yesterday. After a brief physiology lesson where we distinguished sperm from semen and talked about things like the Cowper’s gland and the prostate, we went into the main material of the lecture, which was the spiritual significance of ejaculate in both Western and Eastern culture.

Both the Eastern and the Judeo-Christian traditions imbue semen with sacred properties. The differences, of course, are enormous. To oversimplify enormously, the Hindu and Buddhist perspective regards ejaculate as a source of divine energy. Refraining from masturbation for all, and the practice of celibacy for monks, allows men to retain rather than lose this source of inspiration and insight. Yogis and others who go without ejaculating for years and years are believed to be sustained and nourished by the retention of this precious fluid. The celibate’s batteries are charged, in other words, while the ejaculator’s battery is regularly depleted. Thus Taoist and Tantric traditions suggest that even for the married, sex should be infrequent so as not to exhaust the body of its most valuable resource.

On the other hand, the Judeo-Christian tradition is more explicit in connecting semen to “seed” — and thus to male domination. The Hebrew word “zera” means “seed” in the common agricultural sense, but it also means semen. I didn’t want to overwhelm my students with bible quotes, but the key passages are from Genesis.

Genesis 17:9, King James Version: And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations. God’s covenant is with a substance — semen is the physical glue that binds a people together. It is, in a sense, the ink through which the covenant is written.

In Genesis 38:9, the wicked Onan “spills his seed” upon the ground (practicing the withdrawal method) rather than inseminate his brother’s widow. God kills Onan for the crime of having squandered the divine substance.

But what is so significant about “seed”? From a feminist standpoint, it’s quite simply at the very root of the Judeo-Christian hostility towards women. As is widely known, from the time of the Hebrews until the discovery of ova and the process of conception during the Scientific Revolution, Western authorities were largely convinced that women had very little role to play in the reproductive process. Women were like fields, soil which needed to be ploughed and planted and fertilized; the identity of the future child was entirely contained within the man’s ejaculate (the notion of the Homunculus).

Each act of heterosexual intercourse, therefore, mimicks the story of the human creation. In Genesis 2 (which is, of course, the second creation story, written well after the earlier story of simultaneous creation of men and women), God makes Adam out of the “dust of the ground.” The soil has no life until it is given life by God, just as women cannot give life unless animated by semen. Thus semen is not only the fluid of the covenant, it is the substance that makes each man in some sense like God, granting him the chance to share with the creator the joy of creating. To “waste” semen, whether through masturbation or the withdrawal method or barrier contraception, is not just missing out on a chance at making another life –it is the willful refusal to act like the Creator. (Hence the Roman Catholic and Ultra-Orthodox Jewish hostility to condoms and jerking off!)

The explicit connection to misogyny comes easily. In the Western tradition, women are dangerous because they tempt men away from their responsibility to “act like God.” The righteous woman is a careful guardian of men’s semen, and she guards it through modest dress (so as not to tempt men to lust, because then they might masturbate and waste the sacred fluid). A strictly observant Jewish woman makes sure that her husband’s semen only comes into her body after she has ritually purified herself through the practice of Niddah; she’s got to earn the right to take something so magical, so male, so pure, into her comparatively unclean body. Throughout much of the broader Abrahamic religious tradition, women are responsible for protecting semen in two distinct ways: one, by doing all that they can to keep men from irresponsibly “spilling”; two, by being radically open to conception. Contraception and abortion, the great bugaboos of religious conservatives, are hated not merely because they empower women but because they are seen as women’s rejection of the sacred spermatic gift. Continue reading

A quintet of lectures on Beauty and the Body

Mon-Shane has a number of past Beauty and the Body lectures she’s uploaded as audio files.

The Martha Complex and Perfectionism

On the body and mother/daughter relationships

On the body and father/daughter relationships

Sex, Sexualization, Agency and Desire (the lecture that reminded me to write the Jezebel post)

The body in mainstream pornography

A few good men? New research on problems with male “allies”

I’m home from Denver and the National Women’s Studies Association meeting. It was a great four days in Colorado, with the chance to connect with many wonderful colleagues and the chance to get fresh inspiration for my own writing, teaching, mentoring, and personal growth.

Though my own panel on men (with my colleagues Robert Buelow, Tal Peretz, and Brian Jara) was far less well-attended than last year, I was pleased with the discussion we had. (Our presentation was recorded, and I will have a link to it eventually.) We continued last year’s Atlanta discussion on the problems with and potential for men in feminist spaces and men in anti-violence activism.

Though I’ve got more to say about our panel discussion — including my focus on reconciling male sexual desire and feminism, the subject of so much of our recent debates around here –I want to start with the experience that deeply impacted those of us who presented in Denver.

Three of us were deeply influenced by a panel we’d gone to a day earlier, presented by Chris Linder of Colorado State University and one of her graduate students. Their presentation looked at the experiences of women who had worked with self-described male feminists on college campuses, mostly young men doing anti-violence work. Their research findings were sobering; Linder and her graduate researcher, Rachel Johnson, found that a great many women whom they surveyed reported serious boundary violations (including sexual assault) at the hands of male feminist allies. Anecdotes turned into hard data (the study is unpublished, but we were given a summary of the findings) and that hard data revealed that the problem of misconduct by men who claim to be doing feminist work is far more serious than we had previously imagined. Continue reading

Online at the Guardian

I’ve got a piece up at the Guardian this morning: Does Empowering Women Make Men Less Relevant?

UPDATE: My goodness, the comment section is depressing! The Jezebel comments are much better (see below). Must be the difference between the two audiences!

Second Update: I’m reminded that Jezebel is a feminist site and that the Guardian caters to a worldwide audience whose views do indeed span the ideological and cultural spectrum. The comparison is a bit of a false one. As Jessica Reed says, sometimes we need to take our work into unsafe spaces.

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First night at NWSA and a link to Jezebel

I’m in Denver. It’s freezing, but I’ll probably brave a run outside in the morning anyway.

I went to a marvelous panel on age-discrepant romantic relationships and a study on a comparison in attitudes among college students to four different types of those relationships: older men/younger women, older women/younger men, older women/younger women and older men/younger men. All the presenters were from Tennessee Chattanooga, and I made some good contacts — though it’s on the backburner, the book on “older men, younger women” is still — slowly — being written. My archive is here.

I’m very pleased that Jezebel reprinted Tuesday’s “Paris Paradox” post on the sexy v. sexual dichotomy. Lots of good comments in the Jezebel thread.

Denver bound

I’m finishing work and teaching today, getting ready to head off to the National Women’s Studies Association meeting in Denver tomorrow. I’ve got lots of panels and papers to listen to, and will try and restrain myself from buying too many books from the vendors. I hope to see old friends and meet new ones, and do some blogging while I’m there as well. And on Sunday morning, I’ll be speaking on a panel that looks at “problems and potential” with men in anti-sexist activism. My theme, not surprisingly, will revolve around “step up and step back.”

And I’m going to try and run at altitude in what promises to be miserable weather.

The Paris Paradox: how sexualization replaces opportunity with obligation

I’ve often quoted Courtney Martin’s now-famous line from her Perfect Girls, Starving Daughters:

We are the daughters of feminists who said, “You can be anything” and we heard “You have to be everything.”

I call it the Martha Complex, others call it the Supergirl syndrome; whatever name you give it, most of us who work with young people agree that it’s absolutely rampant among contemporary girls and young women (even those whose mothers weren’t feminists!) The complex has many sources, but one factor that particularly exacerbates the problem is sexualization.

Ariel Levy, in her powerful and controversial Female Chauvinist Pigs, quoted Paris Hilton’s remarkably perceptive remark about herself that she was “sexy, but not sexual.” Hilton isn’t alone. My students today, who are mostly in their late teens (though I have many older ones as well) were deeply influenced by Hilton, who was at the peak of her notoriety four or five years ago, when these now-college freshman were just entering high school. And sadly, not unlike many of their older sisters, they find themselves stuck in what we might call the “Paris Paradox”.

Young women with the Paris Paradox were raised in a culture that promised sexual freedom, but what they ended up with looked a lot more like obligation than opportunity. It’s not hard to understand why the pressure to be sexy so often trumps the freedom to discover one’s authentic sexuality. As Levy and Martin and others have been pointing out for the past decade, we’ve begun to sexualize girls at ever earlier ages, as anyone who noticed the Halloween costumes marketed to tween girls will be aware. The explicitness — the raunchiness, to use Levy’s word — of this sexualization is relatively new. But when that sexualization (or pornification, to use another popular term) meets the far-older pressure on young women to be people-pleasers, we have a recipe for misery. Continue reading