Tag Archives: Sexuality

Everyone’s Sexuality. Everyone’s.

31 Jan

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From the Archives

Don’t read the comments. Don’t read the comments. Don’t read the comments.

That’s what raced through my mind as I read “The Challenges of Having Sex As A Little Person” at The Atlantic. Of course I read the comments anyway.

And I was only slightly startled to find nothing but solipsistic snickering and overdone puns. The Atlantic doesn’t win any points for ending the article on a pun, either. But praise is due for addressing the topic at all. Based on an extensive interview with Dr. Marylou Naccarato, who has Kniest dysplasia, the article takes a wonderfully sex-positive approach to the experiences of people with dwarfism and the physical obstacles they can face in bed.

As per nearly every feature on dwarfism in the mainstream media, there are some factual errors. For example, one dwarf couple is quoted claiming that people with achondroplasia require “no medication, surgeries, special needs, nothing.” (See here for a list of the many complications we are at risk for.) But Naccarato is doing great work that is revolutionary in light of the fact that Little People of America, and probably most disability advocate organizations, repeatedly shy away from the topic of sexuality.

A simple reason for their silence is that almost all disability organizations comprise just as many parents and relatives of disabled people as disabled people themselves. And who wants to debate the best way to masturbate with Mom or Dad sitting next you? A more sinister reason for the silence is one of the building blocks of modern prejudice against disabled people: that is, the presumption that they are innocent, and therefore asexual. Most positive portrayals of disabled people are cute and cuddly. Is it the only way society can accept us? Refusing to see a minority as anything but asexual is to deny them their full humanity, on par with slut-shaming, prude-shaming, queer bullying, and objectification.

Before I go any further, let me say this: I do not want to talk publicly about what I do in the bedroom and I do not want to know what you do in the bedroom. My firm belief in sex-positive feminism and equality does not mean I think that you are sexy or exciting or impressive. Unless we’re close confidantes or I’ve indicated otherwise, please assume I don’t want any mental images of you and your naughty bits, no matter what they look like.

That said, I fully support anyone’s right to desire any sort of consensual sex imaginable. Without double-standards. Without the pressure of competition. Without the nuisance of others turning their personal preferences into rigid rules.

Take, for example, the way virginity is so frequently turned into not just a game but a high-stakes tournament. When and how did you lose it is an idea all of us are expected to base much of our identity on, even as adults. This is despite the fact that, according to medicine, virginity doesn’t exist. After all, what kind of sex does a guy have to engage in to officially “lose” it? And what about girls born without hymens? When exactly do lesbians lose their virginity?

Like race, virginity is a social construct and, in the words of a very wise person on Tumblr, what can be socially constructed can be socially changed. Last year the great Tracy Clark-Flory interviewed acquaintances about the sexual experience they considered to be their “first time.” The glorious thing about her inclusive project was that it revealed human sexuality to be just as diverse as everything else about us. Some defined their first time by their first orgasm, others by a particular first touch or experience of being touched. The problem with her stretching the definition of “losing your virginity” so broadly is that it robs competitive, insecure people of their ability to set standards with which they can gloat and put others down. Wait, no. That’s another glorious thing about it. There really is no problem with recognizing everyone’s experience as equally valid.

Failing to include everyone not only causes unnecessary humiliation, but it causes us to miss out on opportunities for true enlightenment. To quote the authors of You Can Tell Just By Looking: “Sexual minorities—people whose sexual desires, identities, and practices differ from the norm—do a better job talking about sex, precisely because they are constantly asked to explain and justify their love and their lust to a wider culture and, even, to themselves.” The more you examine harmful traditions, the less necessary they become.

This does not mean that minorities have better sex. Indeed, too many activists in the sexual revolution end up repulsing readers and listeners when they allow pride in their sexuality to devolve into arrogance, insisting their sex life is better than yours, rather than merely different. For a year, the BDSM club at my alma mater ran the slogan: “I do what you’re scared to fantasize about.” Not helpful. And kinda pathetic the more you think about it.

I will never judge someone for liking any particular kind of consensual sex, but I will judge anyone who tries to turn sex into a competition to calm their own self-doubts. Whether you’re a wise-cracking online commenter or a sex-positive pioneer, true sexual liberation is about moving beyond the middle school clique mentality, not indulging in it. It’s pretty much the least attractive thing there is.

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Does It Matter If It’s Genetic?

16 Feb

Photo 02-07-14 12 29 21(Image by Eduardo Unda-Sanzana used under Creative Commons license via)

 

There is an argument gradually gaining momentum in the LGBT movement: “So what if being gay is a choice?” Rather than lecturing social conservatives that homosexuality is an inborn trait and not a chosen lifestyle, we should ask them what’s so bad about two consenting adults loving each other. With bisexual, pansexual, and genderfluid identities becoming more visible, and all sorts of people becoming more open to experimenting, who really cares if any of it is a choice?

It’s an important question in the broader debate about sex and gender. And it forces me to question the parameters of this blog.

Painting On Scars is founded on the rights of people who are viewed as minorities based on qualities they have no choice about: gender identity, sexuality, ethnicity, nationality, class background, physical traits, and mental abilities. This foundation is built on my own minority status being indisputably determined by factors beyond my control. There is no doubt whatsoever that I was, as Lady Gaga hollers, born this way.

And when it comes to confronting bigotry, there is something particularly painful about being belittled for something you have no choice about. All of us can feel insecure about the decisions we make, but being told that you’re seeking work in the wrong field or that you talk too loud on the phone is still far less harrowing than being told that your natural appearance is universally repulsive or that your gender makes you intellectually or emotionally inferior. Every one of us wants to be accepted for the way we were born because a rejection of it feels like a rejection of our very lives. As autism activist Jim Sinclair explains:

When parents say, “I wish my child did not have autism,” what they’re really saying is, “I wish the child I have did not exist and that I had a different, non-autistic child instead.” Read that again. This is what we hear when you mourn over our existence. This is what we hear when you pray for a cure. That your fondest wish for us is that someday we will cease to be, and strangers you can love will move in behind our faces.

For this reason, Painting On Scars examines the existence of minorities who are born this way and the myriad reasons why any of us still struggle to accept them. (More on the complexities of parenting disabled children here.)

However, the born-this-way rubric is not always helpful. What about the explicit decision to not conform? What about the human right to the pursuit of happiness? It seems only natural—for lack of a better word—to defend alternative traits and behaviors that are very much a choice but do no harm. Women who don’t wear makeup. Filmmakers who dare to feature minority accents. People who want to preserve their parents’ cultural traditions rather than assimilate for assimilations sake.  Men who don’t identify as transgender but still very much like wearing dresses. Objection to these choices usually stems from a rigid belief in homogeneity or simply a difference in taste. Such objections make it clear to me as a blogger that as long as a difference doesn’t cause real harm, it is worth protecting from harm.

And conversely, I tend to defer to others when it comes to minority traits that people have little choice about but that do cause a good deal of harm: personality disorders, psychosis, sexual attraction to children, paranoia, trauma, suicide, or anything that precipitates emotionally abusive tendencies. I research these issues voraciously, not only because I have personal experience with many of them, but because they raise questions about human rights and individual freedom, as well as the greater good and personal safety. (The pro-mia and pro-ana movements, for example, argue that any attempt to treat or cure people with eating disorders qualifies as oppression rooted in narrow-mindedness.) Yet I refrain from opining about these issues publicly because my knowledge of them is as simplistic as they are complex.

Whether to change society or change oneself is a persistent predicament that accompanies every stage of life. When exploring the answer as it applies to minority issues, I keep coming back to the same question: Who suffers more in the change?  Humans have repeatedly proven to cause less suffering when we accept body diversity, intellectual disabilities, LGBT identities, and gender equality than when we oppress them.

Of course, what constitutes oppression and what constitutes acceptance is sometimes disputable. Alex Andreou argues this week in The Guardian that the current search for the gene for homosexuality is quite harmful. While LGBT activists have traditionally opposed the idea of homosexuality as a choice to combat those who argue for a cure through therapy, LGBT critics of the genetic research fear that discovery of a gene for homosexuality will lead to its elimination. Those of us whose conditions are genetically determined and socially marginalized have been acutely aware of this problem not just since the advent of the Human Genome Project 30 years ago, but since eugenicists began sterilizing all sorts of peoples over 100 years ago. In democratic societies where governments no longer dare to be too vocal about medical decisions regarding minorities, everyone still fears the coming of the day when insurance companies inform expecting parents that they will not cover children who will cost more. Because the existence of minorities precludes the efficiency of a one-size-fits-all system, we will always cost more.

In the spring of 1994, I was headed into the operating room to have my Ilizarov fixators removed. While prepping for surgery, one of the members of the surgical team excitedly told my mother, “Have you heard the news about achondroplasia? They found the gene! We can test Emily for it!”

My mother signed a release allowing for them to perform the test during the operation. Several weeks later I received a letter confirming that my fibroblast growth receptor gene 3 had the achondroplasia mutation. My first reaction was, “No shit. Who cares?”

I had been officially diagnosed with achondroplasia on my third day after birth, though admittedly, such an early diagnosis back in the 1980s was a stroke of luck. A girl with achondroplasia who later became my best friend had been born at the same hospital six months earlier, so the doctors recognized our similarities and ordered x-rays on my limbs. My achondroplasia was obviously a result of nature, not nurture.

Then again, in olden days dwarfism was often thought to be caused by mothers with loose morals. I myself had once asked my mother if perhaps I got achondroplasia because of the decisions she had made about the birthing process. (I had just watched Look Who’s Talking and had learned a lot about the pop culture understanding of what goes into having a baby.) The gene for achondroplasia explained how I got it, how I could pass it on, and lay rest to any modern blame-it-on the-mother mindset that might suspect it was because of aspirin or salami or cinnamon. Such information can—but does not have to—affect your sense of self.

A few years ago a woman living in the U.S. contacted me because her two-year-old daughter had been diagnosed with achondroplasia. The girl’s grandparents lived in another country and had steadfastly dismissed the diagnosis. “Americans are famous for over-diagnosing every little thing,” they shrugged. “She’ll grow out of it!” (Pun intended?)

A friend from the same country explained to me that disabled people there generally have few support networks and even fewer opportunities for independence. Perhaps the grandparents’ refusal to believe in achondroplasia stemmed from their fierce desire to remain hopeful about her future.

Would running a genetic test finally convince them to accept reality? When I was born, my parents and I benefited greatly from the dwarf rights movement of the 1970s and 80s, which had emerged due to the egalitarian spirit of the times that indulged in civil rights and celebrating diversity. As with the gay rights movement, millions of supporters showed that they did not need to see the results of genetic testing in order to justify and defend a minority’s right to exist and be accepted. If they could do it, so can we.

 

 

PINK!

19 May

(Image by Monika Tugcu used under CC license via)

 

This holiday weekend I’m sparing you my deep and profound thoughts about the Barbie Dreamhouse exhibit that opened this week in downtown Berlin and the protest that accompanied it.  Instead, I’ll let the issues and problems of beauty standards and femininity and sexuality and body image and fashion and pink and sparkles be summed up by a little story I discovered this year:

In 1999, Jon Stewart was invited to be featured in People magazine’s annual list of 50 Most Beautiful People.  (I’ve written about the List before in The Body Image Series, highlighting Michael Chabon’s excellent reaction to it.)  Stewart agreed to be featured but insisted on wearing a pink prom dress and a tiara for the photo shoot.  Why? 

I feel pretty!

 
 

Who Should Have To Expose Themselves?

5 May

(Via)

 

If you live anywhere in the West, you know this transphobic joke.  Girl and guy go to bed.  Guy wakes up and finds out somehow that his lover was not born a woman.  The moment of realization is sketched out across his face in excruciating slow-motion, and then he runs away in horror/vomits his brains out/gets very, very, very angry.  The message? 

1)      A trans woman isn’t a “real” woman, she’s a freak.

2)      His being attracted to her somehow makes him less of a man.

3)      Most importantly, he’s been duped.

Feeling duped is the bedrock of transphobia.  Those who feel indiscriminately upset at the very idea of transsexual and/or transgender people usually say something along the lines of, “They’re deceiving people!  I’d be pretty pissed if I found out my girlfriend/boyfriend had had a sex change.”  This feeling is usually enshrouded in the myth that transitioning into the opposite sex is done capriciously, just for laughs and the thrill of going undercover.  This mentality never ever acknowledges the fact that many transsexual and transgender people feel as uncomfortable in the body they were born in as cis people would feel in a body they were not born in.  And it fosters the view of cis people as victims of trans villains, ignoring that trans people in the United States have a suicide rate 26 times higher than the nationl average and that worldwide one trans person is murdered every three days.

This all too common belief that trans people are deceptive, and maliciously so, has now reached new heights as two trans men in the U.K. have been charged with and convicted of sexual assault.  Their accusers claimed that the men’s failure to disclose their gender at birth before they slept with them was a form of fraud and thus the consent the women gave to sex was under false pretenses.  I am in no position to make a final judgment about these two specific cases.  Perhaps they involved many other factors revealing coercion and predatory behavior.  I cannot speak for the defendants or the accusers.  But I can and will speak out against the widespread belief that the freaks of the world are obliged to warn everyone they know about their atypical features and histories before they dare try to get close to someone.

My husband thought I must have been in a car accident years ago when we met for the first time at a birthday party.  I was wearing a sleeveless top exposing the lavender scars that traverse my upper arms.  I know I told him soon after, on our first date, about my long medical history, but that was because we were having an intellectual debate about the role of the media and I decided to use my childhood experiences as an example.  I decided to do so because I liked him and trusted him in a very special way.  It was not because I felt that anyone I was interested in romantically “deserved” to know.

What do potential sex partners deserve to know?  Do they deserve to know I had my calf bones removed?  Do they deserve to know I had my tonsils out?  What if I had been born deaf and had a cochlear implant?  What if I used to weigh twice as much, or half as much, as I do now?  What about veterans or cancer patients who have lost body parts normally only seen by sex partners?  Is it fraudulent of a cancer survivor to wear a prosthesis that would suggest she still has both breasts?  

Indeed, the moment I read about the British cases, I was immediately reminded of a poem by Robert Hass about a woman who is abandoned at her doorstep by a young admirer after she tells him she has had a double mastectomy.  “I’m sorry.  I don’t think I could,” he mumbles before he turns his tail and runs.  I do not know what it is like to be a cancer survivor or transsexual, but surely many of us know what it is like to fear being rejected for something we never had much of a choice about.

In reponse to the British accusations of sexual assault, law professor Alex Sharpe has asked, What if a potential sex partner appears white but is in fact of mixed race – is a failure to map out your entire family tree grounds for prosecution?  Of course not.  He points out that individuals are not legally obliged to reveal to sex partners that they are bisexual, married, divorced, have a past criminal record…  The list is endless, and thus he argues: “Given that we all have gender histories but only some of us (transgender people) are required to disclose them, there appears to be a good basis for arguing that a legal requirement to disclose gender history constitutes discrimination contrary to Article 14 of the European Convention on Human Rights.”

Of course, any counselor or psychologist will tell you that trust, openness, and honesty are necessary for a healthy relationship and true intimacy, but the right to privacy and personal dignity are also necessary for any community founded on justice.  And there can be no genuine trust when certain people reveal personal information only because society’s hang-ups about gender, sexuality, or atypical bodies demand they do. 

Everyone is entitled to their sexuality.  No one should ever be pressured into a heterosexual, homosexual or pansexual relationship.  Open and honest dialogue about this is essential.  But the more we blame minorities for upsetting our delusions of normalcy just by being who they are, the more we tell jokes implying that any normal person would be disgusted by their physiology, the more we insist that their identities are a perversion of ours, the more difficult we make it for them to be open and honest with us.

 

 

Who Gets Stuck in the Friend Zone

24 Mar

Love for all!(Image by Matthias Ripp used under CC license via)

 

Well, I finally sat down and saw The Phantom of the Opera a quarter of a century after everyone else.  (If you don’t know the story, this parody sums it up pretty well.)  I won’t say what I thought of all the songs songs songs because I’m bound to alienate half my readers either way, but by the second to last scene, I was hollering at the screen: “Girl, you’d better not go for that swaggering bully in the mask!”  But then she ripped the mask off and he couldn’t stop crying and I was up to my eyelids in Kleenex, wailing: “If only he hadn’t killed so many people!  (And talked to her instead of stalked her… )  Now he’s just another disfigured guy stuck in the Friend Zone!  But his pain is reeeeeeeeal!”

This week, the word “Friend Zone” has been entered into the Oxford English Dictionary.  Many of my favorite feminists are not pleased.  Because the term is generally thought to be something only straight, bitter men complain about (see these Urban Dictionary definitions), many argue that it’s a misogynistic trope.  Lamenting the Friend Zone sends the message, however subliminally, that spending time with a female is pointless unless you gain access to her naughty bits.  Because who would want to be friends with a woman?! 

Such a bleak view of women is certainly a problem among many men.  In the words of John Mix Meyer, “Girls are not machines you put kindness coins into until sex falls out.”  Nice for the sake of nice is respect.  Nice only for the sake of getting laid is not.  As I’ve said before, cross-gender friendship could use a lot more support in books, film, and mainstream society.

But I’ve also used the word “Friend Zone” before because I don’t believe it refers only to this one chauvinistic idea.  Unrequited love isn’t fun for anyone.  Lots of women have been stuck in the Friend Zone, too.  Many people are expected by pop culture to always end up there, because society deems them asexual, and it could be helpful to examine why.  Almost every adult on earth craves love and sex, and we are all trying to figure out what attracts those we deem attractive. 

Men who sigh, “Girls don’t like nice guys,” need to get over their narcissism.  But there are others who wonder in earnest why the Friend Zone seems so jam-packed with quiet guys who genuinely respect women.  In stories of every genre, from classic literature (Madame Bovary) to modern literature (Freedom) to dime-a-dozen bodice-rippers (The Bridges of Madison County), bored heroines look past their straight-laced suitors to the tall dark stranger who’s not exactly famous for his fidelity or his feminism.  Love triangles always make for good drama, but when the heroine more often than not decides that the devoted sweetheart belongs in the Friend Zone and the unpredictable bad boy belongs in bed, many scratch their heads and repeat, “Why do girls always go for jerks?”  Or, as The Mr. T Experience sings, “I have some problems… but even Hitler had a girlfriend, so why can’t I?”

The answer often depends on the situation, but there are two fundamental, heteronormative traditions that prop it up:

The Macho Stereotype – Any guy who isn’t strong and independent to the point of being daring isn’t a “real man.”  Obeying the rules, doting on your wife, and being mediocre is emasculating.  Hence the double standard men are held to in real life: they are always expected to focus more on their success and autonomy than their emotional fulfillment.  Sociologist Stephanie Coontz has pointed out that the inordinate importance of independence to male worth is why homeless men arouse so much more disgust than homeless women.

The Gentler Sex Stereotype – A nice girl can see the diamond in the rough.  A man with a nasty wife is hen-pecked and pathetic, but a woman with a bad boy just might be the only one who understands him.  From a conservative standpoint, it’s virtuous of a woman to be so selfless and forgiving.  From a liberal standpoint, it’s the thrill of conquest that keeps her trying.  

A man’s worth is defined by his success, albeit many women accept broad definitions of success.  Western romances across the ages assert that special girls who search for the softer side of the bully or the bad boy will find it: Beauty and the Beast, Wuthering Heights, My Fair Lady, The Sound of Music, The Music Man, Guys and Dolls, Bonnie and Clyde, right up to Fifty Shades of Grey.  Pop culture reiterates ad nauseam how much men love the chase, but this trope shows that scores of women do, too.  For the starry-eyed heroine, it’s a challenge to stray from the disapproving masses—or her parents—and become the One Special Woman who can tame the beast and bring joy to his lonely life.  The higher the risk, the greater the reward.  The reward is knowing that she is deeper, different from those other girls who swoon over bland perfection.  Hence even America’s most famous feminist, Lisa Simpson, has looked past loyal, bespectacled Milhouse for Nelson, the schoolyard bully from a broken home.  

By far the most horrific result of this romantic tradition is the fact that too many women in real life endure abuse, or worse.  Pop culture sometimes concedes this and still has the audacity to romanticize it.  My high school did a production of Rodgers & Hammerstein’s Carousel the same year Time magazine declared it the Best Musical of All Time.  After wife-beater Billy Bigelow dies in an armed robbery, his widow tells their daughter, “It is possible, dear, for someone to hit you, hit you hard, and it not hurt at all.”  You see, truly devoted wives know that offering yourself up as his punching bag is a way to show your love and nurture him as he struggles with his demons.  Only a selfish bitch would leave him when he needs her most.

Carousel was written in 1956, but the trope is still going strong.  The final film of the Twilight series lead NPR’s Linda Holmes to observe:

When a saga popular with pre-adolescent girls peaks romantically on a night that leaves the heroine to wake up covered with bruises in the shape of her husband’s hands — and when that heroine then spends the morning explaining to her husband that she’s incredibly happy even though he injured her, and that it’s not his fault because she understands he couldn’t help it in light of the depth of his passion — that’s profoundly irresponsible.

Yes, we’re all having a good yuk over the unhinged quality of it all.  And yes, it’s a movie with a monster baby… But romanticizing an intimate relationship that leaves bruises and scars is a particularly terrible idea in a film aimed at girls.  Talking about this is tiresome, but then so is putting it in the movie.

Indeed.

But attraction to the forbidden is not always dangerous.  Sometimes the bad boy is just misunderstood.  There is a powerful romantic tradition of fine ladies risking wealth and status for true love.  (See Aladdin, Titanic, Robin Hood, Moulin Rouge, Lady and the Tramp, Lady Chatterley’s Lover, The Pirates of Penzance, The Pirates of the Caribbean.)  There are also classic tales of heroines opening the gates to social progress by debunking their families’ horrid prejudices when they fall for men outside their race/nationality/religion/species.  (See Pocahontas, South Pacific, Fiddler on the Roof, The Little Mermaid.)  The heroines of Guess Who’s Coming to Dinner and Angst essen Seelen auf stare down the racial tensions of the era in which the films were released.  Meanwhile, Cyrano DeBergerac and the Phantom of the Opera both find out—albeit too late—that their beloveds would have looked past their disfigurement and loved them back. 

Since then, we’ve seen heroines end up with men with disabling injuries (often from war), while a handful go for guys who are congenitally disabled or disfigured.  As noted recently, Peter Dinklage’s romantic roles are possibly, finally breaking dwarf men out of the Friend Zone.  Great art obsesses over the blurry border between right and wrong, friend and lover, beauty and banality.  These compassionate heroines who try to understand the “bad” boys and the rejects help us deepen our perceptions of attractiveness.

It’s worth noting that the Phantom and Cyrano compensate for the supposed repulsiveness of their disfigurement with the sexiness of their genius.  They are supercrips.  Granted Gothic tales love to examine the complexity of blinding light draped in darkness.  I like a study of conflicting traits as much as the next starving liberal arts grad.  But it’s a ludicrously ableist tradition that only gives disabled superheroes a shot at intimacy, restricting ordinary disabled men like Quasimodo or the Seven Dwarfs to the Friend Zone.  And it’s an absurdly lookist tradition that restricts almost all of our disfigured and disabled women there.

Can you name a famous heroine who’s disfigured or physically disabled?  (Can you name a famous actress who’s visibly disabled, for that matter?  I might be able to, but I’d have to check Wikipedia to be sure.)  In the old days, disabled and disfigured girls might arouse sympathy (see Helen Keller), but the women were hags.  Period.  If women who were merely not conventionally attractive ever dared to step out of the Friend Zone and into the dating game, they were annoyingReally annoying.  And they were swatted away like flies.

Nowadays, love stories try to speak to women’s insecurities about their looks with quirky retellings of the Ugly Duckling or Cinderella.  The heroine perceives herself as unattractive, moaning, “Is it because of my [thighs/eyes/nose]?!”  (Rather than cursing, “That shallow jerk stuck me in the Friend Zone!”)  But we eventually see that she truly is a knock-out and it’s just a matter of finding the right man who will wipe the soot off her face, pay for a makeover, or simply remove her glasses.  Children’s films are getting a little better: Shrek and The Princess and the Frog feature heroines who are green-skinned for part of the courtship, though their Otherness is not quite as realistic as the Phantom’s or Quasimodo’s.  We’ve yet to see a heroine angrily unveil a severe facial deformity and hear her strapping lover say, “I think it’s intriguing.  And I wanna knock boots with you.  So.  Bad.” 

And why not?  Francis Bacon said, “There is no exquisite beauty without some strangeness in the proportion.”  I’ve overheard countless guys say, “Chicks dig scars.”  Which is true.  Lots of chicks got scars, too.

The popularity of a story is by no means an empirical examination of our values.  Most people I know are so much deeper than pop culture gives us credit for.  And there is a lot more to many of these stories than the tropes I just reduced them to.  But it would be daft to pretend that they have nothing to do with our collective psyche.  Every one of us treasures those romantic moments we experienced that were “just like in a movie.”  Our most popular books and films simultaneously reflect and influence what we tend to think is hot.  And when it comes to opening our minds, fiction is often the best messenger.  We look to entertainment for escape and to art for enlightenment.  The most powerful stories provide both. 

When I attended a lecture at the Network of Disabled Women in Berlin two weeks ago, there was a debate as to whether reality TV shows and documentaries help or harm perceptions of disabled women.  Good documentaries smash stereotypes by providing facts and figures, but the over-representation of disabled women in such reports combined with their invisibility in love stories, detective stories, and silly sitcoms suggests that they exist solely as objects of study.  They are there to satisfy our curiosity, but we’re rarely asked to root for them the way we root for Rapunzel or Bridget Jones.  We never follow them on a journey dripping with passion.  We should. 

The Oxford English Dictionary’s newborn definition of “Friend Zone” reads: “a situation in which a platonic relationship exists between two people, one of whom has an undeclared romantic or sexual interest in the other.”  It doesn’t say it’s exclusively a problem for men.  And good for them.  To me, the term will always evoke the potentially destructive idea that certain “types” of people don’t ever need or deserve intimacy.  And we’ve got to keep questioning it.  Children, animals, and self-proclaimed asexuals automatically belong in the Friend Zone, along with your clients, patients, and students.  The disabled, the disfigured, the elderly, the ordinary, and the unsuccessful do not automatically belong there.  I’m counting on all of us, the storytellers and the lovers, to recognize the word so that we can recognize the problem.