March/April 2009: Adultery, sex work & other...

You are currently browsing the archive for the March/April 2009: Adultery, sex work & other... category.

By Dave Oswald Mitchell
Briarpatch Magazine
March/April 2009

Feminism, the political movement for women’s autonomy (not some abstract ‘equality’ within the very categories established by millenia of patriarchy), is an essential component of any political struggle that takes the integrity of the human body as its point of departure. More than that, however, feminism is the precondition of any lasting social transformation, because patriarchy as both the political and metaphorical model for all relations of domination is the most long-standing, persistent, and intractable cultural form of oppressive power. [...]
“There is no ideology that is experienced with the same personal and emotional force, that is perceived more like a law of nature, that is imprinted earlier or with more relentlessness during the socialization of individual human beings, than gender – and in the actually-existing world, that means male and female as masculinity and femininity, in a hierarchical relation.”
Stan Goff, Energy War

This issue of Briarpatch is a temporary androgynous zone in the no-man’s land between male and female. It is addressed neither (just) to women nor (just) to men, but to anyone who is serious about putting principles of social justice into practice.

Read the rest of this entry »

Tags: ,

Illustration by Aimee van Drimmelen

By Michelle Miller
Briarpatch Magazine
March/April 2009

On the third Saturday of every month, a throng of self-identified queers descend on an East Vancouver community centre in search of cheap drinks, good music, and the chance to dance off the month’s drudgery in a safe and inclusive environment. These parties, thrown by the local Fuck Off and Dance (FOD) collective, are well known throughout the community for offering an alternative to the famous West End bar scene, which is thought by many East End queers, including FOD collective members, to be “shallow, apolitical, capitalistic, expensive, exclusionary, trans-phobic, ableist, inaccessible, queer-phobic, totally homo-normative, and male-dominated, with girls who want to look like the L Word version of what a lesbian is.”

After attending several FOD parties I decided to sit down with members of the collective to discuss their reasons for rejecting Vancouver’s gay bar scene and organizing their own queer dance parties instead.

I was invited to attend the tail end of one of the collective’s weekly meetings, held in a dimly lit but homey-feeling basement suite just off Commercial Drive. Vancouver’s East End, with Commercial Drive as its epicentre, is known for being artsy and activist-filled, with a strong community feel. The houses are painted bright colours; coffee shops, fair trade importers and fruit markets abound. When I entered, collective members were sitting on mismatched furniture, drinking herbal tea and talking finances.

Although they were excited to discuss the party, they requested that I not print their names, preferring me to attribute their comments to “the collective.” Jokingly, one member suggested they were “like (Star Trek’s) The Borg,” a race of hybrid robot/organic beings bent on interplanetary assimilation. “Except in a good way.”

Their desire to present a unified front underscores the group’s guiding principles. “We run things by consensus. That was really important to all of us when we started planning and organizing [the parties] so that one person isn’t in charge and people can come and go and the power doesn’t tip.” Another member added, “[When you speak as a collective] everybody is heard, everybody is considered and valued. It’s about love and respect, and it’s about anti-oppression and supporting each other, and an array of perspectives. You can reach more people. We don’t have everyone in the community represented here, but maybe someday we will.”

Overwhelmingly, however, the current demographic of the party-planners aligns quite closely with that of the partygoers: predominantly young, white, and queer-identified folk looking for a good time. The parties also seem to attract more women than men, and more gender-non-conforming folk than I generally see out at mainstream gay bars. The collective’s goal is to “queer” the gay bar experience, which they define as providing “an alternative to what we were saying about the West End. It’s not image-centred, it’s not class-centred, it’s not sexuality-centred, it’s not gender-centred, it’s kind of radicalizing all of those things, and I think being political, or striving to be, trying to be. And a safe space. Which means it’s inclusionary of allies.”

The hundreds of people who attend these parties every month seem to agree that there’s a need for a safer and more inclusive weekend option. Although the mainstream bar scene is important to the gay community, many young queers are not interested in what they see as the expensive, exploitative and uncomfortable atmospheres of many downtown gay bars. According to one member, “going to [mainstream] clubs means getting groped and touched and, you know, you wait in line for two hours, you pay $12 [to get in], you wait in line for a drink and it costs you six. It’s not fun.”

Many people don’t realize that transgender and gender-non-conforming folk, as well as allies and working-class or poor people, report facing discomfort at many mainstream bars. There is a lot of pressure to be “appropriately” or fashionably gay, which acts as a barrier for some members of the gay community. As well, the sexualized environments of these bars can often lead to unwanted sexual attention, which is not always addressed by bouncers or club owners. A lot of FOD partygoers are fed up with feeding their money into a corporate-feeling club scene where they feel like someone’s cashing in on their discomfort. “People know that [at FOD] the money they’re spending is going back into the party. No one is profiting off people having fun.”

FOD parties are designated as safe and accessible spaces. The collective specifically chose a venue that is physically accessible, with non-gender-specific bathrooms. They offer free, volunteer-staffed off-site child care, and admission is charged on a sliding scale, with a policy that no one will be turned away for lack of funds. “And drinks cost three bucks, so you can afford to get in and have a couple of beers, and just focus on shaking your ass and having a good time.”

The collective’s focus on safety is evident in all areas of party planning, from security to decorations. While the collective does hire security staff, they purposely stay away from “big, burly, intimidating men. [We hire] people from the community. We have a safety approach, making sure that nobody’s passing out, or riding their bikes home drunk, and make sure that washrooms are fine and nobody’s getting into fights.” FOD partners with a local queer-positive sexual assault organization to promote a respectful and sexually responsible environment at the parties, which prominently feature posters reading “Ask. Listen. Respect” and “This is What Consent Looks Like.”

Similar to a mainstream bar, of course, many people come to FOD parties to hook up. And the collective is glad they do. “You spend the time and you put the party together and it’s midnight and people are laughing and dancing and flirting and kissing, and people are getting laid because of us, right over there! It’s the best part.” They mean “right over there” quite literally, as parties feature a make-out booth, and the baskets of condoms, gloves and female condoms by the door are always cleared out by last call. It’s not unusual to see two or even three pairs of legs in a bathroom stall after midnight, and there’s never any shortage of dance-floor groping.

The collective members emphasize, though, that the party’s sexual activity is non-exploitative and consensual. “We let people know that the people organizing the party are aware of these problems and we’re not okay with them. We won’t ignore you, or capitalize on you getting touched or treated inappropriately.” I asked the collective if there had ever been a time that they had to intervene, but they shook their heads as one.

One collective member explained, “People get in the space and they feel the energy and I think they just live [in a safe-space way] while they’re there. We create the space and people enter it and they feel it and they just behave in a way that’s respectful and inclusive.” As New Age and idealistic as that sounds, the vibe they describe is definitely there. Which makes hooking up in the bathroom much sexier.

Order this issue.

Subscribe to Briarpatch.

Tags: , , , ,

Self-portrait of the author

By Calvin Neufeld
Briarpatch Magazine
March/April 2009

One of the great myths of our culture is that at birth each infant can be identified as distinctly ‘male’ or ‘female’ (biological sex), will grow up to have correspondingly ‘masculine’ or ‘feminine’ behavior (public gender), live as a ‘man’ or a ‘woman’ (social gender role), and marry a woman or a man (heterosexual affective orientation). This is not so. . . . A significant number of people in fact do not fit this simple idea of biological gender destiny.
- Lisa Josephine Lees, Gender: Exploring Diversity and Acceptance

Yesterday I received a long-awaited item in the mail: an application package for admittance to the Gender Identity Clinic at the Centre for Addiction and Mental Health in Toronto. This is the golden ticket for Canadian transsexuals who are in need of medical care (including hormones, surgeries and counselling) and who can’t afford to pay for it themselves. Toronto’s Centre for Addiction and Mental Health, commonly referred to as CAMH, is the gateway to it all.

Many provinces, including British Columbia, Saskatchewan, Manitoba and Ontario, require that transsexuals seeking government-funded medical care be assessed at this Toronto clinic by a team of doctors who are considered to be experts in the field of gender identity. With their stamp of approval and recommendation for surgery (both are required and can take years to receive), most provinces will fund all or part of the cost of all or some of the procedures the patient needs. It’s an elite program from which 90 per cent of applicants were reportedly turned away between 1969 and 1984. Evidence suggests that they have made few changes to their methods or approach since then.

I’ve been wondering for months what I have to do to be one of the lucky few. I don’t know for certain; like everything else related to transsexuality, no one seems to know for certain - not my doctors, not other transsexuals and not my health minister.

Guided only by rumours and the accounts of transsexuals who have been through this process, I have had to machete my own way through the neglected undergrowth of transsexual health care in Canada.

Regarding Caitlin

The first thing I pull from the package from CAMH is a letter. The letter is addressed to me, Calvin. But in the subject line I see written in bold, RE: Caitlin. I assume that they got this name from my endocrinologist when he made the referral, and seeing it makes me uneasy. That name has no place there since it’s neither my legal name nor my chosen name. It’s a name I haven’t used in years.

I’m a guy now. I have a flat chest and a beard, and according to my birth certificate I was born Calvin Neufeld, a boy. I don’t even have female reproductive organs anymore; that was the price I had to pay for the birth certificate. More on that later.

There is only one thing left for me to do before my transition is complete: genital reconstruction. It’s a relatively straightforward procedure for male-to-female transsexuals (in effect, turning an outie into an innie) but a considerably more challenging undertaking for female-to-male transsexuals. Complete genital reconstruction is typically achieved through several surgeries over several years. The entire procedure is high-risk and costly, with generally unimpressive (and often impotent) results.

It sounds crude and insane, I know. But when you don’t know what it’s like to have sex with your wife, when you have to hide in the men’s change room for fear of becoming a victim of violence, when you’re terrified of being left to die by a shocked emergency crew, when half of your body still feels like someone else’s, even the poorest of options becomes palatable.

I want to feel as complete as I can, now that I know it’s possible. My face, my voice, my chest - even the gut that showed up at around the same time that my butt disappeared - they’re all mine. I finally know what it’s like to look at my body without surprise. What I had before always felt foreign.

Hormones get most of the credit for my transformation - small doses of a clear, thick, yellow fluid that requires a large needle, a steady hand, and a deep intramuscular injection every week for the rest of my life. Thankfully, my wife gets a kick out of giving shots.

But hormones only change secondary sexual characteristics. From the beginning I knew I wanted my transition to be complete, and to be completed quickly so that I could get on with my life with as little awkward androgyny as possible.

My surgical corrections began with a hysterectomy and bilateral salpingo-oophorectomy - meaning, in trans terms, that I had all my internal “girl bits” taken out. It wasn’t my first priority (that had always been chest reconstruction) but it was the only procedure I could access under provincial health care, and only through a loophole. It took some investigation to find a sympathetic gynecologist on the other side of the province who would overlook the fact that Ontario had not yet re-listed sexual reassignment surgeries. (It was announced in May 2008 that, after a 10-year hiatus, the procedures would again be considered medically necessary procedures under Ontario’s health care plan.)

“As long as your health card says you’re female,” said the gynecologist (my first and only), “it won’t be a problem.” She is a leading surgeon in her field and a Mother Teresa to trans men like me. Without the procedure, I would not have been allowed to change the sex designation on my birth certificate, leading to some awkward (if not dangerous) moments at hospitals or airports with my mismatched ID.

It was an experience I don’t regret - in fact, I am grateful for it. My uterus was an organ I had no desire to use and under the influence of high doses of testosterone over long periods of time it could have killed me. What I do regret is that I did it on someone else’s terms, to satisfy some random, meaningless criterion for legal sexual status.

Two months later, while still recovering from the hysterectomy, I managed to raise the $8,000 I needed to remove the breasts I had been painfully strapping down under my clothes, day after agonizing day. There were rumours that the provincial funding of sexual reassignment was forthcoming, but even once the funding was restored we were promised at least a two-year waiting list - and only if we happened to be approved by CAMH staff first. I knew I couldn’t endure several more years of the suffocating binding and back pain, and turning away from my wife when getting changed. It was more than a medical necessity for me; it was the most liberating experience of my life.

Today, with the help of the hormones, the hysto, and the “top surgery,” I move unquestioned and unobstructed as a male in the world. But I’m not yet complete. There is one last surgical process that I need to undergo, but for lack of the tens of thousands of dollars needed to pay for it myself, the only way I can get it is through the narrow gateway of the Centre for Addiction and Mental Health.

A year on testosterone
A year on testosterone

The conditions of application

The letter from the CAMH introduces an attached questionnaire and informs me that they are requesting “a written life story regarding your gender identity issues and two photographs (one crossdressed, if possible).” Should I be admitted to the program, they tell me that I can expect to undergo assessment on an out-patient basis at their clinic, where I will be interviewed by two psychiatrists, a psychologist and an endocrinologist, and will undergo “a complete physical examination, and possibly [be] asked to undergo psychological testing.” I’m picturing myself on a glass slide under a human-sized microscope, a medical oddity squirming under their clinical gaze.

The questionnaire they sent is all but impossible for me to fill out, both practically and ethically: half of the questions don’t apply to me, and half conflict with my sense of integrity.

Since they begin by asking only my Name on Birth Certificate, Sex as on Birth Certificate, and Name Used, they don’t seem to have later-stage transsexuals like me in mind, whose birth certificate reveals none of the information they want. Throughout the questionnaire, the language they use forces me to picture myself as a middle-aged lawyer trying on his wife’s panties on the weekend in order to come up with an answer that fits the question.

Some of the questions seem routine. Others make me wince. They want to know all the jobs I’ve ever had that lasted longer than a year. My income. A sexual history (Please give details). Do I have kids? Followed by, At what age did these desires begin?

How can I squeeze my story through these slots? How can I remember when “these desires” began when my childhood memories are of Calvin - from Watterson’s comic strip - not of Caitlin. Or perhaps some androgynous hybrid of the two. I don’t even have blond hair, but my memories are of Calvin, doing the things I did, saying the things I said, playing with the stuffed tiger I made myself and digging up dinosaur bones in the backyard. It’s not what others saw, but it’s what I saw, or what I wished to see. I don’t remember a girlhood. And I don’t remember when that began.

Next, the questionnaire asks me whether I have “dressed in clothes of the opposite sex (crossdressed).” And at what age did I do it first? Then, at what age did I begin crossdressing occasionally? Frequently? Continuous crossdressing at home? Continuous crossdressing outside home? Full-time cross-living? And date when full-time living and working in the opposite gender role began.

I can’t even halfway bend my mind through the loops of what counts as crossdressing for me, versus what counted before, if it counted, and how often I did it, when and where. Not to mention the curious misuse of the term “gender role” in this context, as though I’d gone from dishwashing to chainsawing.
The last part to this particular string of questioning asks me to list previous attempts to get medical care for this condition. I’m given two lines for my answer. I could fill two pages.

Still, they give me plenty of response space to list details of every suicide attempt. And confessions of self-mutilation. My psychiatric history. Have I used alcoholic beverages? Describe quantity and circumstances of intake. Oh, and describe the size, shape, and function of my sex organs. Now I need a drink.

Finally, they want to know the name, birthplace, age, address, and marital status of my mother, father, brothers and sisters (living and deceased) including step- and half-siblings.

I’ve never had to tell this much to anyone.

Meanwhile, south of the border

On June 17, 2008, the American Medical Association called for the removal of financial barriers to health care for transsexuals by passing Resolution 122. The resolution asserted the need for “public and private health insurance coverage for treatment of gender identity disorder as recommended by the patient’s physician.” The resolution affirms the effectiveness of medical treatment for transsexuals and emphasizes that Gender Identity Disorder is a serious medical condition which, if left untreated, “can result in clinically significant psychological distress, dysfunction, debilitating depression and, for some people without access to appropriate medical care and treatment, suicidality and death.”

The resolution also states that the American Medical Association, along with the World Professional Association for Transgender Health and other health experts in Gender Identity Disorder, “have rejected the myth that such treatments are ‘cosmetic’ or ‘experimental’ and have recognized that these treatments can provide safe and effective treatment for a serious health condition.”

It is hard for me not to compare this to my experience of Canadian transsexual health care - the blind investigation, the awkward questions to inexperienced health care providers (and their receptionists), the bureaucracy of the Office of the Registrar General, the white lies and rogue doctors and long-distance travel, and the endless efforts to explain myself to a head-turning or head-shaking public in the absence of reliable statistical or medical data. In the distraction of medical controversy, religious debate, media carnivals, prejudice and tradition, the immediate well-being of transsexuals is being neglected. While the world decides what to make of us and whether we are in our right minds or deluded, we remain socially ostracized and without the medical care that we consider appropriate to our needs.

But the fact remains that, according to Ontario’s Ministry of Health, I am legally entitled to government-funded medical care for treatment of gender identity disorder. What I don’t have is access to that treatment, and the barriers extend well beyond the financial. I’ve had to fight and cheat and lie my way to the care that I needed - even when I had to pay for it myself - and now I’m being asked to trade my secrets and my dignity to get the rest. If I’m lucky.

I know I’m going to do it though. I have no other choice.

Sidebar: Trans Facts

  • Statistics indicate that the total number of people whose bodies differ from standard male or female at birth (i.e. intersex people) are 1 in 100 or greater. This can mean many things, including incongruity in genetic sex (XX/XY), being born with at least partial sex organs of both genders, or having ambiguous sex organs. Unfortunately, this natural differentiation poses enough of a threat to our binary model that as many as 1 in 500 infants endure surgeries to “normalize” genital appearance. Among many disturbing forms of common medical intervention, this can involve surgically shaving clitorises longer than 1 cm in length, and surgically assigning a female sex to males with a stretched penile length under 2.5 cm.
  • Some clinical reports suggest that over 70 per cent of transsexuals have contemplated suicide at some point in their lives and between 17 per cent and 20 per cent have attempted suicide at least once. (Egale Canada)
  • Suicide rates are significantly lower in treated transgender patients than in nontreated. Untreated transsexual patients have suicide rates as high as 20 per cent while treated transmen have suicide rates of less than 1 per cent. (Medical Therapy and Health Maintenance for Transgender Men: A Guide For Health Care Providers)
  • For many transgender people, finding a safe place to use the bathroom is a daily struggle. Even in cities or towns that are generally considered good places to be transgender (like San Francisco or Los Angeles), many transgender people are harassed, beaten and questioned by authorities in both women’s and men’s rooms. In a 2002 survey conducted by the San Francisco Human Rights Commission, nearly 50 per cent of respondents reported having been harassed or assaulted in a public bathroom. (Peeing in Peace: A Resource Guide for Transgender Activists and Allies)
  • In all cases of provinces offering coverage of genital reconstruction surgery, patients are forced to travel to a costly private clinic in Montreal, after which they are typically refunded only a portion of their medical expenses. Their travel and accommodation fees, which can amount to thousands of dollars, are not reimbursed. The Montreal clinic, which bills privately and refuses to accept Quebec health insurance, caters to the wealthy U.S. market which supplies 95 per cent of its patients. Canadians seeking sex reassignment surgery are put on a waiting list for a year or longer.

Across Canada, in order to obtain approval for SRS, patients have also been forced to travel to Toronto to undergo a lengthy and invasive assessment at the Centre for Addiction and Mental Health (CAMH), a psychiatric hospital focusing on forensic psychiatry, sex offenders, and major mental illness (schizophrenia, first break psychosis, mood disorders and anxiety disorders). Patients who have been through the CAMH program report it being a demoralizing experience. In order to access hormone therapy, the CAMH requires a full year living and “passing” as your felt gender while working at a full-time job - all without the help of hormones. After hormone therapy begins, patients are required to undergo another year of this so-called “real life test” before CAMH staff will consider approving a patient for surgery. In 1999, the Ontario Human Rights Commission issued a discussion paper criticizing the CAMH for their stringent standards, their policies regarding hormone therapy, and their eligibility requirements. Some patients have reported that doctors and specialists at the CAMH would refer to them by their birth-assigned sex rather than their felt gender.

Order this issue.

Subscribe to Briarpatch.

Tags: , , , , ,

Images: iStock.com

By CrimethInc.
Briarpatch Magazine
March/April 2009

What would it look like to have relationships in which there was no such thing as adultery, or at least no cause for it?

If the two-party relationship system is the pinnacle achievement of a hundred thousand years of human loving, why is adultery so common that it forms the most reliable material for bourgeois drawing-room humour - not to mention employment for a whole army of marriage counsellors? If all any of us truly desire is our one true love, why can’t we keep our hands off everyone else?

If you really want to know, you should cut straight to the source and ask the adulterers themselves. Or maybe you don’t have to go that far - maybe you’ve had adulterous affairs or inclinations of your own, as the statistics suggest.

Read the rest of this entry »

Tags: , , , , ,

Tristan Taormino
Tristan Taormino

By Mandy Van Deven
Briarpatch Magazine
March/April 2009

Conversations about polyamory - the practice of having more than one intimate partner at a time - are slowly finding their way into public consciousness. Two newly published books (Open: Love, Sex, and Life in an Open Marriage and Opening Up: A Guide to Creating and Sustaining Open Relationships) reflect an increasingly popular postmodern view of love and relationships led by post-second-wave feminist and queer communities.

In Open, Jenny Block uses personal narrative to shed light on the complex normality of open relationships. Her book nicely complements Tristan Taormino’s “how-to”-style Opening Up, which provides practical advice on making open relationships work. These two authors’ perspectives on legitimating family structures that encompass many kinds of love, not just that of one man and one woman, are a valuable addition to the debates that were rejuvenated in the wake of California’s passage of Proposition 8 banning gay marriage.

Briarpatch: Open relationships seem to be making their way into mainstream media of late. Why do you think that is?

Jenny Block: People are becoming more open-minded about all sorts of things. They are also becoming more and more fed up with relationships that never seem to work for them. I believe that, ultimately, all most people really want is to be happy. People have that right, and they are coming to recognize that right. That leads to curiosity, which leads to media coverage, which leads to visibility, which leads to normalization. One of the reasons I wrote Open is to put a familiar face on what might seem, at first glance, to be a highly unfamiliar subject.

Tristan Taormino: As long as people have had relationships, some of those relationships have been consensually open. Many things that were once considered taboo - queer sexuality, anal sex, BDSM - gradually gain more visibility and acceptance in the mainstream. Open relationships are part of the shifting dialogue about love and sex in our society.

Read the rest of this entry »

Tags: , , ,

Illustration by Amanda Crawford

By Emily van der Meulen
Briarpatch Magazine
March/April 2009

Kara Gillies is a sex worker and activist who has been advocating for sex workers’ rights and well-being for the past two decades. She co-founded both the Canadian Guild for Erotic Labour and the former Toronto Migrant Sex Workers Advocacy Group. Gillies hosted a sex worker rights radio show on CIUT 89.5 FM called The Shady Lady and was a health worker at the Hassle Free Clinic. She has been involved with Maggie’s (www.maggiestoronto.ca), a Toronto-based sex worker-run organization, for 18 years and currently coordinates its education program. Gillies is also the Executive Director of Voices of Positive Women (www.vopw.org). Emily van der Meulen interviewed her in September 2008. This interview was originally published in Upping the Anti #7 and is reprinted with permission.

Please tell us a bit about Maggie’s.

Maggie’s is a sex worker-run organization dedicated to promoting the safety and dignity of women, men and trans people working in the sex trade. Maggie’s was formed in 1986 by a small group of Toronto-based sex workers who chose to fight against the social and legal injustices that sex workers face. Over the years, Maggie’s has taken a stand against the criminalization of prostitution and fought for the recognition of the labour and human rights of sex workers.

Read the rest of this entry »

Tags: , , , ,

Photo by Chelsea Temple Jones

By Chelsea Temple Jones
Briarpatch Magazine
March/April 2009

The small woman moves lightly across the concrete floor. Wearing socks and sandals, she carries glasses of mud-coloured milk tea, which she sets on an ankle-high table. There are no chairs in this room, so she kneels on the floor, waiting to speak.

The woman’s face is worn and crossed with lines pointing to a frown. She pulls a black shawl over her head for warmth, leaving only her damp, anxious eyes exposed. She looks old enough to be a grandmother, but guesses her age to be 26 or 27.

Read the rest of this entry »

Tags: , , , , ,

By Rachel Penner de Waal
Briarpatch Magazine
March/April 2009

Most people who heard about Eric’s new name expressed bewilderment: You changed your name?

On a snowy November day in 2007, my husband and I walked into the office of our local Manitoba Public Insurance representative and spread our birth certificates, marriage certificate, and SIN cards across her desk. We were determined to disrupt the cycle of male domination and hoped to gain the government’s support. Eric and I had spent four years as de Waals before realizing that identifying ourselves with his birth name didn’t reflect either our convictions or our relationship. So we decided to become Penner de Waals.

Read the rest of this entry »

Tags: , , ,

Photo by Katarina Marinic When we approach gender as an androgynous zone rather than viewing male and female as sovereign territories permanently set off in opposition to one another, interesting possibilities and unexpected allegiances begin to emerge. In this, our gender & sexuality issue, Briarpatch undresses the politics of adultery, flirts with the practice of polyamory, discusses the decriminalization of sex work, weighs the cost of transexual healthcare in Canada, investigates Nepal’s human trafficking epidemic and checks out Vancouver’s queer dance scene.

To subscribe or order a copy of this issue, call 1-866-431-5777 or visit our secure online shop. Read the rest of this entry »

By Calvin Neufeld
Briarpatch Magazine
March/April 2009

A review of:

The Sexual Politics of Meat
By Carol Adams
Continuum, 1990

Carol Adams’ The Sexual Politics of Meat is an indictment of the gender politics inherent in a meat-eating culture. It’s also an indispensable resource for those who want to delve into the complex relationship between consumption, hierarchy and domination. With great clarity, Adams lays out the interconnectedness of meat eating and male dominance, of animal oppression and the oppression of women - in short, the sexual politics of meat.

Read the rest of this entry »

Tags: , , ,