Showing posts with label religion. Show all posts
Showing posts with label religion. Show all posts

Thursday, March 05, 2009

Thursday Poem: Subway Muezzin

TNG reader Mike B. submits this poem, the third in a Thursday series. Illustration by Ryan Blomberg.

I wrote this during the short time I lived in New York and took the Q train back and forth to work. New York subways are so huge that they have a separate driver and conductor, and the conductor on one particular train had a Middle Eastern-sounding accent so thick that no one could understand the station stops he was announcing.

We were mostly the commuter crowd, so we already knew our stops, but that didn’t keep us from sharing wondering looks about the strange, singsong unintelligibility coming out of the speakers as we approached each new station.

So after a couple stations, I stopped thinking of the conductor as just a conductor, but instead as some sort of secular urban equivalent of a Muslim muezzin, who issues the haunting call to prayer. Which would make us passengers, in some way, his congregation.

Subway Muezzin

The conductor on the "Q" today
Was clearly from one of those places
Where they’re always killing each other,
Or where we’re killing them.

So when his recitations
Of upcoming stations
Made no more sense to us
Than a blessing in a desert tongue

It was easy to imagine him
A subway muezzin,
Whose words
We understood simply
As the sacred summons
We already knew by heart

And at every stop
The faithful,
Having arrived at their appointed place
At their appointed time,
Dispersed.

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Thursday, February 26, 2009

Lutherans Move Towards Recognizing Gay Couples

TNG Managing Editor Corey, who is also a Theology major at Georgetown, submitted this piece.

As you may have read a few weeks back, I am writing my thesis on the Lutheran Church (ELCA)'s ongoing work on changing their policy towards same-sex couples. A week ago, the task force who has been writing the new policy proposal released new documents that shocked a lot of people. The recommendations laid the groundwork not only for same-sex couples to be given a form of official recognition by congregations that chose to do so, but also for same-sex couples to serve as pastors if neither the congregations nor the bishops and bodies overseeing them had a problem with such a candidate.

The ELCA already allows openly gay and lesbian people to serve as pastors, but they must remain celibate - unlike hetero pastors, who can be married if they wish. The proposal stops short of creating an official ceremony procedure, or rite, for same-sex couples, but would allow for pseudo-official recognition by the church.

The reason? A majority of the task force feels that partnered gays and lesbians should be allowed to become pastors. However, they don't think this can be done without some way to tell who is "partnered" for life, as a married couple pledges to be, and who is just having a fling or short-term relationship. The only way to do this is to make a publicly-accountable procedure, involving some kind of ceremony and registry, so that the members of the church know that it is for real. The task force made clear that accountability is crucial, and that same-sex partners need the same support network that the church provides to hetero couples if they want these relationships to last.

And, basically, they couldn't have this procedure for pastoral candidates and not the rest of the church. Hence, proposing that congregations be allowed to formally recognize same-sex relationships.

What's interesting about the proposal is that it both puts forward a pretty radical proposal while tempering it with the principle that congregations not comfortable with a same-sex partnered pastor do not have to select one. Similarly, a bishop or synod (basically, subsection of the church) that feel morally opposed to this notion do not have to approve of such a pastor being selected. It's a system that - while not ideal from a gay standpoint - might actually allow the measure to be passed without the whole church falling apart. Real progress usually comes in small steps, and this is not a bad one at all for the church to be taking.

I also think it's notable that the church still has disagreements as to whether or not gay sex is inherently sinful, but recognizes that like it or not, there are a lot of gay couples in the church. At more liberal congregations, they are all but getting married anyway. And where being "out" is less of a viable option, people are more likely to sleep around or at least not keep a long term partner - a situation which no one in the church likes, be they in support or opposition to same-sex couple recognition. The task force has presented a solution that actually addresses issues rather than hiding from problems, a rare thing in American Christianity today.

The proposal has a few hurdles to pass through yet, and it's unclear what will happen. There has already been some harsh reactions from the more "conservative" factions of the church, a term which I am hesitant to use because it implies a perhaps-incorrect political fault line. The bishops have begun to respond, too. In March it will face the church council; if it passes there, it will have to get voted on by the entire church assembly in August's Minneapolis-based conference.

If you're interested in learning more, you can read through the church's documents, but I'll warn you, they're a bit hefty for the casual reader. Also, if people are interested, I can write more updates on this - god only knows I have plenty of material - and I would be happy to send sections of my thesis work to you if you contact me. Though I may make fun of you for reading my thesis.

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Friday, February 13, 2009

Gays, Sex, and the Lutheran Church

TNG Managing Editor and religious conflict studier Corey submitted this piece.

I've lately been forced to spend a little less time writing for TNG and a little more time writing my thesis, for which the March deadline has been too rapidly approaching. My topic is the consideration within the Evangelical Lutheran Church in America of altering their position on sexuality - specifically, on how to handle same-sex partnered members of the congregation and, potentially, of the clergy.

The word "Evangelical" seems out of place in their name, at least in our current sociopolitical climate, as they are not what one would typically call an evangelical church. The ELCA is part of mainline protestantism - like the Episcopal and Methodist churches - and has almost five million members. Like these other mainline groups, it has traditionally been more liberal than other Christian denominations, including other protestants and Catholics. The final draft of their proposed "statement on human sexuality" won't be publicly released until February 19th; my thesis adviser is actually on the task force making the decision, but is sworn to secrecy until that date. (For anyone who has felt like a professor was keeping critical information just beyond your reach - I think I have you beat.)

I've been thinking about this a lot, though, and have read through dozens of church documents and studies, as well as a draft of their final proposal. My most shocking discovery is that the Lutheran church has done what many Americans have failed to do: they've separated gays from sex.

When I started coming out to people a few years ago, I often felt disenfranchised from gay people I talked to who invalidated some of my opinions on the basis that I hadn't had sex. I told one friend that I didn't think about myself as a top or a bottom, and he just laughed and said, "Don't worry, that'll change once you've actually done something." Indeed, a lot of people thought it was weird for me to come out when I hadn't so much as kissed a guy before. "How do you know you're gay?" they asked. It's a silly question - plenty of people think they're hetero before they've hooked up with members of the opposite sex, and most of them don't wonder if they should make out with some individuals of their sex or gender "just to check." The presumption is that people are hetero until proven gay, and Exhibit A in the U.S. Orientational Court tends to be sex.

What interests me about the Lutheran's process is that they have separated sex and orientation. In 2005, the church as a whole decided against the task force's recommendation to allow people in same-sex relationships to serve as pastors. When this happened, newspapers across the country published headlines like, "Lutheran Church Continues Ban on Homosexual Pastors." As I have written my thesis, my adviser has asked me to never use the term homosexual or gay. The ELCA has never in its history so much as hinted at a ban on homosexual persons from serving as pastors. The question is: do people with homosexual orientations have to remain celibate to serve, or can those in committed same-sex relationships also be rostered members?

On the one hand, this is not a great thing. It sets a double standard between gay candidates and hetero ones (as hetero pastors can be married in the ELCA), and suggests that there is something wrong with gays having sex.

On the other hand, it also shows that Lutherans accept that some people are gay and that there is nothing about this itself that prevents them from serving. A gay individual is not just a disease-infested whore, but rather an individual with a different sexual orientation than her/his hetero peers.

It should also be noted that the churches are expected to be warm and welcoming to any gay members of their congregations. What the church is trying to decide is not whether or not to welcome gay persons, partnered or single, but rather how to address those partnerships - whether or not to bless those relationships. It remains to be seen exactly how they will decide, but when the task force publishes their recommendations next week, we'll know at least what is to be voted on this summer.

The whole thing is a bit confusing to me, considering the following. The church acknowledges that sex is a good thing, part of God's creation and not something about which to be ashamed. They believe that it has more than just a procreative function. However, they also believe that it is strictly for people in committed, life long relationships, and as of today, they seem on the fence as to whether or not it is something that gay people should be doing.

I guess I have a hard time wrapping my head around ambivalence towards sex. I can better understand the wackos who think it's all filthy and awful - I disagree, but at least that makes sense. And I can understand people, religious or otherwise, who think sex is enjoyable and an essential part of life, and believe that as long as it's safe, they will go for it as they see fit. The ELCA's position is much more nuanced, and hard for this agnostic gay man to figure out.

But for better or for worse, I know that they have drawn a distinction between gay people and gay sex - and even gay sex and gay relationships. While they may choose to largely affirm gay relationships, they still won't approve of a weekend of cruising Craigslist and going to glory hole parties (sorry, y'all). And in a world that too often equates gay identity with who and when and where we fuck, I think that on at least some level this is a good thing.

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Wednesday, January 28, 2009

Any Queer Christian Coming Out Resources?

BlueSeqPerl is a TNG reader, prolific commenter, and proud Washingtonian with a request to fellow TNG readers to chime in about resources for gay Christians.

I was wondering if The New Gay readership knows of any online resources to help queer Christians reconcile their sexuality while maintaining their faith. I know a lot of queers are no longer Christian and for understandable reasons, but I thought I would ask.

My former Catholic youth minister contacted me asking about aforementioned resources. She has a kid dealing with the same issues I was dealing with 10 years ago. With the help of my youth minister and Catholic youth group, I was able to come to terms with both issues: faith and sexuality. The kid in need is from a different parish, so he does not have the same exact resources I had growing up. I will discuss my story below the request.

Please note that I am in no way trying to “save” people. I am just trying to get some more ideas on additional resources to help this kid out.

Resources I Know about
I know of these three groups:

• Integrity, a queer Episcopalian support group
• Dignity, the Catholic version of Integrity
• Courage, a queer Catholic support group that emphasizes celibacy (I know that it is messed up).

I know of couple books that tackle this tricky issue:

• What the Bible Really Says about Homosexuality – An awesome book though some of the author’s arguments are not super strong.
• On Being Gay – This book tackles the issue of faith and sexuality among other gay issues.

* Please note if you are interested in either book, you can pick up a copy at Lambda Rising. On a side note, the store was packed over Inauguration Weekend.

Please let me know if you have any suggestions about other potential resources. If there are resources for other faiths, I think we would value that input as well. I do appreciate your help.

Gay Catholic and OK with That Identity
10 years ago, I came out to my Catholic youth group when I was a junior in high school. I know that sounds like committing suicide, but here is a little background on my Catholic youth group and Youth minister. I feel Catholics fall into two buckets: realistic and idealistic. My group fell in the former bucket. Idealistic Catholics focus on the Church’s teachings at a literal level to guide them, sometimes blindly. Realistic Catholics uses the broad concepts of the Church’s teaching to approach their faith and lives. I find I need Prozac in order to withstand long periods of interaction with the idealistic group.

My youth group was more than fine with my sexuality. They look forward to when I would start dating, which didn’t happen until college. They taught me about Jesus’s love and his many works, and how to adapt those teachings to my life. As a group, we struggled with many things that come with teen angst including sex, drugs, parents, school, and college. I don’t think I would approach life the way I do…Hell, I don’t know if I would be around without them.

I am glad to have my complex identity and appreciate my wonderful support system. I know not all queer Christians have or had the same experience. I just want those who struggle with their faith and sexuality that there are Christians out there who will support you no matter your sexual orientation or gender identity.

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Monday, January 12, 2009

Your Monday Upper Will Never Leave You Flat


Mondays suck. So every Monday TNG brings you a fun video to ease the pain.


My sister Rebecca sent me this video, but I have to apologize that there is nothing actually amusing about it. Nothing at all. Just a couple sincere people singing about someone they love. In a very catchy way. While looking like Donny Osmond backed by a Sears family portrait. And naming themselves after the biblical euphemism for semen. Zap!

Because this one is so boring, I put a special bonus upper below the fold. Be sure to check it out.



My friends over at Crap We Like introduced me to this Alice in Wonderland remix video. I have no goddamn idea what she is saying, but it's been in my head for over a week and I'm starting to think the whole thing is really beautiful.

Plus the user who posted this on YouTube goes by "Fagottron." It would be great if some Alice-loving homo was responsible for this.

(If you like it as much as I did, feel free to download the audio track.)

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Thursday, December 18, 2008

Heretical Invocation

In an obviously political move meant to appeal to a broader base of voters and symbolize a transcendence from politics, President-Elect Obama has tapped Rick Warren (pastor of the Saddleback Church and host of the "Values Forum" Presidential debate) to give the invocation at his inauguration. In a press release, the People for the American Way stated:

Pastor Warren, while enjoying a reputation as a moderate based on his affable personality and his church's engagement on issues like AIDS in Africa, has said that the real difference between James Dobson and himself is one of tone rather than substance. He has recently compared marriage by loving and committed same-sex couples to incest and pedophilia. He has repeated the Religious Right's big lie that supporters of equality for gay Americans are out to silence pastors. He has called Christians who advance a social gospel Marxists. He is adamantly opposed to women having a legal right to choose an abortion.

this decision further elevates someone who has in recent weeks actively promoted legalized discrimination and denigrated the lives and relationships of millions of Americans.

In a move that surprised me, Joe Solomnese, the president of the Human Rights Campaign, wrote in a harsh letter to the president-elect:

"Let me get right to the point, your invitation to Reverend Rick Warren to deliver the invocation at your inauguration is a genuine blow to LGBT Americans."

I'm sure there will be even more press releases on the matter, but I will avoid them. Maybe I lack a proper sense of outrage, or maybe I'm too cynical, but I'm not worked up about this. How could I, when it was expected? Last time I checked, providing a stage for religious people to affirm our politics was the status quo. Were we really expecting something different? We get mad and we send our press releases, but rarely do we focus on the real problem that this controversy only obscures: religion.

Why is there an invocation? Why is it that a nation supposedly separated by church and state continues to provide a prominent position to representatives of an institution whose ideas on government are about 2,000 years out of date and antithetical to a free society? Don't think so? Read the old testament.

If you've read your bible, you know that religion has always been about power--obtaining it and maintaining it--and using it to control the public mind. Even if the intentions are noble, we can achieve those ends in other ways. Sure, religion provides a source for social cohesion (as long as followers of other religions are dead) and ethics (as long as you don't mind scriptural contradictions and constantly reinterpreting a straightforward text in order to side-step the crazy parts in order to save the "good parts"), but at what cost? We can attain social cohesion, develop ethics, and understand/fulfill our emotional needs through science and reason, so why should we humor religion, particularly considering its historical cost in blood and persecution? If Obama wants someone to give an invocation, he should have chosen Al Gore. At least he understands the god we really need to keep happy.

G/L/B/T people deserve better than Rick Warren, but we deserve a hell of a lot better than everything Rick Warren and religion itself represents: systems of belief that at worst inspire violence and xenophobia, and at least deny human rights and the critical thinking necessary for personal transcendence and resolution of global problems.

We've suffered too much from our global addiction to this magical wish granting space god who lives above the clouds, who grants us an identity, and has a plan. Let's write a new press release.

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Monday, December 15, 2008

Hidden History: Queer Quotes (Harvey Milk)

Hidden History is my Monday afternoon column for The New Gay. Each week, I’ll cover a different nook or cranny in the gay and lesbian past.

A short while ago, TNG’s Michael received an e-mail from a gentleman on the West Coast. He hoped that Michael might be able to answer a question about a poster the man owned. The poster, issued by the Washington D.C.-based organization Gay and Lesbian Atheists and Humanists, featured a quote attributed to gay San Francisco politician Harvey Milk. Prophetically predicting his own assassination, Milk recorded audio tapes in which he laid forth his desires for what would happen in the event of his death, what Milk biographer Randy Shilts calls a kind of “political will.” This man’s poster attributes to Milk the quote, as regards funerals or memorials after his death, “I want nothing even smacking, or smelling or hinting of religion.”

The gentleman wanted proof of authenticity, that Milk had actually said what GALAH claimed he did on its poster. “I LOVE IT, but I can’t find any proof that he said that. Can you help me?” he asked. “Believe me, if it’s real, I’ll put it up in BIG LETTERS in my window for xmas!”

As I am the nominal historian for TNG’s merry band, Michael threw the query my way. But while I tried, I was ultimately unable to answer the man’s question with any degree of certainty. I failed, but can something still be learned from a search that failed?

Like I tell the students to whom, as a librarian, I teach research: Google is a powerful tool, but it isn’t enough. It can’t solve everything. With quotations, though, it isn’t a bad place to start. This is especially true with modern or marginalized figures. As well known as Harvey Milk may be in the gay community, as well known as he will become to wider audiences with the biopic recently released in theatres, he is not a likely figure to show up in Bartlett’s Quotations.

Several quick searches using Milk’s name and parts of the quotation yield little. In the comments section of a blog posting on the liberal Huffington Post, someone quotes Milk as having said the words, but there’s simply no way to verify the accuracy. With much more famous quotations than this, there are often attribution problems: who first said it? did someone else repeat it, and did their saying it become better known than the original? have a person’s words been misquoted? has a quotation been mistakenly or intentionally attributed to the wrong person?

Just because it’s published—online or on a poster—doesn’t ensure its accuracy. With their broad storage and access capabilities, search engines frequently become a massive version of the childhood game “Telephone.” As the words are posted, passed around, reposted, jotted down, and passed around again offline, information becomes a tangle, and unknotting it a struggle.

My next step was to try to contact the Gay and Lesbian Atheists and Humanists; presumably someone at their organization could answer questions about the poster. Their website was easy to find, but all evidence points to its being maintained without being updated. The organization appears to have been headquartered in Washington D.C. at 1718 M St. NW, with GALAH outposts in Los Angeles and San Francisco. With dead external links, its most recent newsletter from 2000, and no signs of any life after the summer of 2002, though, the website yields no current information. My attempts to e-mail GALAH also failed to bear fruit. The organization could hardly be called ephemeral: it seems to have lasted for at least seven years. It protested against the anti-gay Promise Keepers and President Bush’s discriminatory faith-based initiatives, decried the Boy Scouts’ homophobia and exclusionary practices, and endorsed a boycott against Exxon-Mobil for repealing its own non-discrimination and domestic partnership policies, among other prominent actions. But its own website makes its continued existence seem doubtful, and secondary information about it is scanty.

Having struck out online, I turned to good ol’, old-school print resources. Remembering that Randy Shilts’s biography of Milk, The Mayor of Castro Street, had reprinted Milk’s “political will,” I pulled my copy off the shelf. There, I found the lengthiest statement I have seen from Harvey Milk as regards religion:

I hope there are no religious services. I would hope that there are no services of any type, but I know some people are into that and you can't prevent it from happening, but my God, nothing religious. Until the churches speak out against the Anita Bryants who have been playing gymnastics with the Bible, the churches which remain so quiet have the guts to speak out in the name of Judaism or Christianity or whatever they profess to be for in words but not actions and deeds. God--and that's the irony, God--churches don't even know what it's about. I would turn over in my grave if there was any kind of religious ceremony. And it's not a disbelief in God--it's a disbelief and disgust of what most churches are about. How many leaders got up in their pulpits and went to Miami and said, "Anita, you're playing gymnastics with the Bible--you're desecrating the Bible"? How many of them said it? How many of them hid and walked away? Ducked their heads in the name of Christianity and talked about love and brotherhood.

Where does this leave us? Certainly, Milk was virulently opposed to those figures in organized religion who did not have the courage to support equal rights for all, who could not find it in themselves to practice what they preached. There’s no evidence from this transcript, though, that the quote GALAH placed on their poster came from Milk’s “political will.”

But wait: information Randy Shilts includes with the transcript of the tape prevents any clear conclusion at all. As Shilts notes, Milk left behind three different tapes with three different people, and because “Milk spoke from only a bare-bones outline when he recorded the tapes,” each tape has differences in its wording; even whole sentences are included or dropped based on the version. For example, only one version includes Milk’s most famous quote, his desire that “If a bullet should enter my brain, let that bullet destroy every closet door.” Shilts chose the tape left with Milk’s one-time attorney, Walter Caplan, as “the best worded of the testaments,” but given Milk’s distaste for organized religion, another of the three copies could include the statement from GALAH’s poster.

Although it is something I have known for a while, what has become even more clear to me through this search is how ephemeral GLBT history can be. Harvey Milk is both a recent historical figure and a well-known one, particularly for a gay or lesbian person. His life has been documented in at least one biography, two films (including a documentary), many videotapes of speeches, and countless articles. Identifying his specific words, though, can be tricky. Tracing the history and contributions of lesser-known GLBT organizations like GALAH becomes even harder.

How to solve this problem? I believe it is the responsibility of every GLBT person to serve as an informal community historian. Support gay and lesbian archives and historical groups. Save brochures and programs from organizations and events. Write about the things we have seen and done. Even print out e-mails that seem like they might be significant to a future year. No one will preserve our history for us. We are the historians who must make it happen.

Author’s Notes: I plan to attempt to track down the other two versions of Harvey Milk’s “political will” in hopes of finding a definitive answer to the question posed at the column’s outset. Spliced portions of Milk reading part of one of the wills is available on YouTube. Please contact me at philipclark@hotmail.com or place a comment on this blog if you have any more information about the quotation “I want nothing even smacking, smelling or hinting of religion" or about the GALAH organization. This column is the first of a prospective series examining the history behind famous GLBT quotations.

For Hidden History, I’ll write more about pornographers and poets, furies and faggots, books and bootleggers, singers and scandals. If you’ve got suggestions about people, places, and ideas I should cover, particularly if they have a D.C. connection, shoot me an e-mail: philip@thenewgay.net.

Next week: TNG will be on hiatus, as will this column. But in the new year, look for pieces about Al Gore's connection to a gay poet; the fabulous '40s through the eyes of Lisa Ben; violent gay protest; and new editions of the Reading Roundup and Queer Quotes.

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Your Monday Upper: Circumsizing Grateful Squirrels in the City Park


Mondays Suck. So every Monday TNG brings you a fun video to ease the pain.


In all the recent hubbub about gays and religion I feel that my fellow homo Jews get left out in the cold. Queer Christians are (understandably) most associated with religious gays, but there is a queer experience that comes with ever religion whether it is publicized or not. Last year I published a series on TNG called 8 Days of Queer Judaism which was an attempt to get some of our stories out there. If that meant confessing my attraction to Leopold and Loeb, so be it.

The above clip is one of my favorite pieces of Jewish humor to be released in the last several years. It comes from Saturday Night Live's "TV Funhouse" and depicts that one special day of the year when the Jews rule the earth. It's not necessarily related to the paragraph above this one, but this is my only post today so I have to say a lot in a small amount of space. Don't judge me.

TNG will be on a brief hiatus during the actual days of Chanukah (more on that later) so I wanted to put this up now.

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Friday, November 28, 2008

Religious Impulse

Salon recently interviewed gay writer Richard Rodriguez on the topic of "Why churches fear gay marriage," a situation Rodriguez blames on the crisis in the American family. He explains:

The possibility that a whole new generation of American males is being raised by women without men is very challenging for the churches. I think they want to reassert some sort of male authority over the order of things. I think the pro-Proposition 8 movement was really galvanized by an insecurity that churches are feeling now with the rise of women.


Rodriguez is an amazing thinker and writer, and in this interview I enjoyed his explanation of how the gay rights movement has more in common with the women's movement than the black civil rights movement, and his criticisims of religious insecurity and hypocrisy. However, I'm not sure I agree with his opinion on how gays should deal with religious institutions:

We should not present ourselves as enemies of religion...I was a little concerned about the recent protests outside the Los Angeles Mormon temple. I've seen this sort of demonstration escalate into a sort of deliberate exercise of blasphemy. For example, in the most severe years of the AIDS epidemic, activists from ACT UP went into St. Patrick's Cathedral, took the communion wafer and threw it on the ground. That is exactly the wrong thing to do. One should be respectful of the religious impulse in the world. If we decide to make ourselves anti-religious, we will only lose.

I agree that some gay religous protests have been in poor taste and ultimately lacked benefit, but what is this "religious impulse?" What is blasphemy? Are there varying degrees of blasphemy? Most religions consider disagreeing with them to be inherently blasphemous, so where is the line that we shouldn't cross? Why should we tip toe around this impulse if it historically places male heirarchy over equality, irrationality over critical thinking, and faith over science? Some say that religion also creates an impulse for good, but is all the good impulse worth all the bad? Considering the effect of "religious impulse" in my life and the lives of many I know, and the reality born of religious conflict that I'm faced with every time I turn on the television or open a newspaper, can we honestly believe that obtaining our civil rights is possible without calling bullshit on religion?

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Wednesday, October 22, 2008

Where's the Threat?

Does this man look threatening to you?

He sure scares the hell out of the Catholic Church, I can tell you that much. He scares them enough that they have cut him off from holding lay positions in the Church. But why?

The fellow in the picture is Scott Pomfret. I interviewed him for TNG prior to his coming to D.C. in August to read from and discuss his recent memoir, Since My Last Confession. In it, Scott writes about his struggles to reconcile his deep Catholic faith with both the Church’s stance on gays and lesbians and the views of friends and family members who can’t understand his allegiance.

Who is Scott Pomfret, as reflected in his memoir?

He’s a professional man, a lawyer with the Securities and Exchange Commission. He’s a dedicated member of the Church, serving in a lay position at St. Anthony’s Shrine in Boston as a lector (reading sections of scripture during the Catholic mass). He’s a dissenter, determined to change the public stance of the new Archbishop of Boston about gays and lesbians in the Church. He’s a writer, a “happy porn-writing Sodomite,” in fact. He’s a loving man in a long-term relationship with his partner, Scott Whittier. He’s a concerned member of his local community, working with St. Anthony’s as advisor to the Church’s social justice ministries and human services outreach. He’s dedicated to his family, but doesn’t hesitate to argue with them about religion and sexuality.

In other words, the Scott Pomfret in Since My Last Confession is the same hard-working, conflicted, loving, angry, sexual, faith-filled mess of a human being many of us are. To me, all that doesn’t add up to much of a threat.

But the Catholic Church obviously doesn’t see Scott Pomfret quite the same way. Their reaction to Since My Last Confession? They “fired” Scott as lector and ended the gay and lesbian spirituality group he had helped to lead.

Why? Where’s the threat?

It wasn’t like the Church didn’t know that Scott, with his partner, has written sex-filled gay romantic novels under the Romentics banner. He was profiled in The New York Times Magazine and The Boston Globe.

It wasn’t like the Church didn’t know that Scott disagreed with its public stance on gays and lesbians. As detailed in Since My Last Confession, Scott engages in a lengthy running correspondence with Archbishop Sean O’Malley’s personal secretary, Robert Kickham, attempting to convince O’Malley not to give homophobes any more ammunition through his anti-gay public statements.

It isn’t like the Church hasn’t experienced a long history of its members writing about their spiritual journeys, going back at least to St. Augustine’s Confessions. A number of these memoirs have even been written by gay men within the Church, including John Henry Cardinal Newman’s Apologia Pro Vita Sua (1865) and well-known travel writer Charles Warren Stoddard’s A Troubled Heart and How It Was Comforted at Last (1885).

So what’s the threat contained in this particular memoir, this particular man, to cause the Church such consternation?

Two ideas come to mind:

First, Scott’s very normality and integration into the spiritual and charitable missions of the Church make him a frightening figure. If the Church is correct that gays and lesbians are a threat to the sanctity of marriage, a threat to children, a threat to the very communities of which they are a part, how is it possible for an openly gay man to do the good Christian works detailed in portions of the memoir?

Second, Since My Last Confession is not an agonized, tortured memoir. Scott is comfortable and unapologetic about his sexuality. He is also unapologetic about his faith. Although there are extremely serious moments, the book has been published and presented as a comedy. A great deal of the humor involves the Church’s hypocrisy (its ahistorical view of marriage, its simple refusal to acknowledge the obvious fact of the existence of gay priests) and the extremity of its views about homosexuality (equating it with “willful murder,” for example). While a good rail and rant against bigotry can have its place, the most effective way to destroy it is to shine a constant light on its absurdity and laugh it out of existence.

The Catholic Church hierarchy is so absurd and bigoted, perhaps it is correct to feel threatened by Scott Pomfret’s modest, piercing memoir.

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Thursday, October 09, 2008

Yom Kippur: Oops!

The major Jewish holidays follow the Hebrew calendar, which means that they fall on different days every year. For the generally unprepared like myself this can lead to some surprises. Like last year, when I waited too long to find a place to observe Rosh Hashanah and ended up at a 6th and I service that was reform to the point of being recreational. Or this year, when I won't be attending services at all.

Yom Kippur happens to fall over the course of two nights, yesterday and today. Those happen to be the same nights that two bands I like, Hot Chip and Of Montreal (respectively) were playing shows at the 9:30 Club. And when I bought tickets for them I didn't realize I would be choosing between two nights of good music and inclusion in 2008/2009's book of life.

Being Jewish is a huge part of my identity... my cultural identity. So I chose the rock over the religion. And now I feel really bad, which is unusual. Unlike our reader Kyle, I am not an overly spiritual person. For me, Judaism means kugel and Yiddish, and the fact that no one in my family lets me finish my sentences. It is not a deep connection with a higher power. It has never made me feel subjugated as a queer person.

So in theory I should have no compunctions about skipping its rituals. I skipped two years ago when I had just moved to DC the day before and wasn't even unpacked, yet alone prepared to fast. But my reasons for skipping this year just seem so trivial. Some rock bands? They're fun, but they don't boast a thousand year history of oppression or hallowed cultural traditions that define my childhood.

But I'm skipping anyway. I mentioned above that I've never found my queer and Jewish identities to be at odds with each other and this is still true. Yet the more I embrace being gay — not the sexual aspects, but the importance of being surrounded by gay/friendly acquaintances and surroundings— the more I feel called to leave the trappings of my "old" life behind me. I recently "broke up" with my straight best friend of six years. For the first time ever I won't be spending Thanksgiving with my family.

Is it a natural by-product of being gay the desire to leave your old life behind in pursuit of a way of living that works for you? Or is it just another fact of life that people of all orientations go through? (If this is the case, I expect a lot of commenters to point out that I might just be too young to be aware that everyone goes through these processes.) What other experiences have other people had in eschewing a perhaps queer-friendly culture in the name of finding themselves?

Addendum: Yom Kippur is the Jewish New Year. It affords a chance to clear your sins and start over. Even though I'm not observing this year, I was most certainly given a chance to start over. As I was writing this post yesterday I was called into my boss' office and informed that my position had been cut due to budget constraints.

I was looking for a break from my old life. I think it'll be a good opportunity, but in the future I should be careful what I ask for.

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Friday, October 03, 2008

(Queer) Varieties of Religious Experience

Kyle was born in Texas, and has lived in DC for 14 years. He loves his coffee, watches too much tv, and wishes he read more. He blogs on Land of Trolls at landoftrolls.com.

Many things fascinate me, but few things fascinate me as much as religion and spirituality. I am curious about the religious life and rituals of people, their beliefs and their practices. I want to know whether their religion emphasizes spiritual attainment, or if it emphasizes rule keeping and conformity. I want to know how people express the deep longings of their hearts, and whether the religion they practice encourages that expression or tends to squelch it. And I want to know how their LGBT folk fit into the dynamics of their religion.

I grew up in a fundamentalist family. We didn’t just attend church; we were active participants in the life of our local congregation. I even went to a Christian college. I was so deeply engrained with my particular religion that I did not come out until I was in my early 30’s. Nevertheless, even before I accepted being gay, I had already started questioning the tenets of the religion of my youth, and I had already started exploring the beliefs and practices of others. Since coming out, I have continued to explore and search.

I venture to say that it still holds true that most LGBT folks who come from a religious background suffered in that background. Although there are more accepting and welcoming religious environments now than in the past, religions in the United States – not to mention most of the world – still treat LGBT folk with contempt, if not harshness to the point of death. For many, this harshness leads many to abandon religion completely after coming out. And in abandoning religion, they also don’t think about a spiritual life either.

Religion doesn’t necessarily foster spirituality, and spirituality doesn’t necessarily require religion. In fact, spirituality doesn’t require a belief in God. Although I continue to believe in God, I respect those who do not as well as those who simply say they do not know whether God exists or not. For instance, I understand that in its basic form, Buddhism is rigorously agnostic. The existence of God is a non-issue relative to the practices that are supposed to lead to enlightenment.

As for my personal journey, I have experienced a few different spiritual paths since coming out, and I have studied a few others. Yet I have not found a religious home. I don’t think this is because of my sexual orientation. The LGBT community of DC has a wide variety of religious homes/families to choose from: the Quakers, Mintwood Zendo, the DC Radical Faeries, All Souls Church (Unitarian), Al-Fatiha, Bet Mishpachah, Axios, etc., to name just a very, very few (and no slight was intended by any omissions from the list). I love visiting various LGBT and LGBT-friendly religious and spiritual groups, but I have never been able to stay with one for any length of time. I believe it is because my personality is relentlessly heterodox (the only kind of hetero I’m capable of!). I have to be free to roam, mentally and spiritually – it’s my personal spiritual burden. But I have great love, respect, and even envy for those who have a settled religious and spiritual home and family.

I’ve introduced this topic to The New Gay because I remain curious: How do you see religion and/or spirituality in your life? Have you given up on religion entirely? Have you also passed on spirituality as well? Or have you found a way to pursue religion/spirituality as a happy, out LGBT person? What advice, if any, would you pass on to another spiritual seeker?


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Tuesday, August 19, 2008

The Confessions of Scott Pomfret (8/21)

Author Scott Pomfret will be appearing in D.C. this Thursday, 8/21 at 8 p.m. at Artfully Chocolate (1529C 14th Street NW, the corner of 14th and Q) to read from and answer questions about his new book, Since My Last Confession: A Gay Catholic Memoir as part of the Outwrite gay reading series. Now living in Boston, Pomfret used to reside in D.C. while attending graduate school at George Washington University. He also used to coach football at Churchill High School in Potomac, Maryland, one year taking them all the way to the state championship game. Scott graciously took a few minutes to talk with TNG about Since My Last Confession:

The New Gay/Philip: You’re known as a writer of the Romentics gay romance novels. What caused you to break the genre boundary and write this memoir?

Scott Pomfret: First, it’s easy to get fixed in a particular genre, so I’m always trying to keep some different pots boiling at the same time as I’m writing romance, such as writing short stories or some book reviews. But public events in Massachusetts made this book necessary, when the Catholic Church decided to take on gay marriage advocates. I could not not write Confession.

TNG: Your quest in Since My Last Confession is to get Archbishop Sean O’Malley to have a more generous and Christian view of gay people. Why was this so important to you?

SP: From a purely political standpoint, I wanted to take the archdiocese of Boston out of the dialogue, the political debate about whether to amend the Massachusetts constitution to ban gay marriage, because otherwise sympathetic people would say to me, “I wish I could support you, but this goes against what the archbishop is telling me to do.” I wanted the church hierarchy to be delivering a different message. Second, from the perspective of gay people in the church, it would make a difference to those who have been told that their lives are sinful and for whom the Church is seen rightly as faith-destroying if Cardinal O’Malley said something even slightly affirming – like, I don’t know, pink’s not such a bad color, or something. Third, when he first came to Boston, I thought that O’Malley seemed more approachable [laughter]…which obviously turned out not to be the case.

TNG: What was your purpose in writing the book?

SP: This isn’t a book aimed at keeping gay people in the Catholic Church. It’s aimed to make people laugh, number one. Number two, [it’s] to keep gay people from rejecting their own gay spirituality, just because their experience with organized religion was bad. In other words, you shouldn’t throw out the spiritual baby with the Roman Catholic bathwater.

TNG: Was it difficult to write a funny book, to come up with jokes and one-liners, about such a personal matter?

SP: God, no, it was a relief! I think that the only way to survive a Roman Catholic upbringing is to laugh – often and ruefully.

TNG: Near the end of the book, you imagine Archbishop Sean asking you, “How can a porn-writing sodomite consider himself a real Catholic?” How would you respond to this?

SP: I would say that for me, what’s Catholic is the commandments that deal with love, what I consider the Gospel acts of goodness: feeding the poor (or, from my own personal experience, giving a lawyer to the lawyer-less). Doing that in the context of the Gospels is my version of Catholicism. O’Malley’s Catholicism is a perversion of the gospels. His makes a priority out of sex rules, mine makes a priority out of gospel values. Plus, my version’s more fun.

TNG: Some gay men, reading Since My Last Confession, might accuse you of self-hatred—or at least masochism—for sticking so devoutly with the Catholic Church in the face of institutional hatred. What would your response be to this characterization?

SP: Nothing wrong with a little masochism. My view is that gay people buy into the teachings of the Vatican, and they see “the Church” as the Pope or the Vatican. I see “the Church” as a collection of grass-roots churches, with goodhearted Catholics inside them. And that’s to me what makes up Catholicism—not the hierarchy, but the individuals inside the churches.

TNG: Do you foresee any softening in the Catholic Church’s attitudes toward gay men and lesbians?

SP: Only if you’re looking ahead 500 years. Actually, I see a hardening.

TNG: Is that because of [Pope] Benedict [XVI]?

SP: That’s because of Benedict and, of course, John Paul II, who have installed a set of bishops for whom obedience is the number one virtue and who take a sex rules-centered approach to spiritual life.

TNG: You express both a lot of anger and a lot of love toward the Church. What’s your current feeling about it in the wake of writing Since My Last Confession?

SP: Ambivalent. I hoped that writing the book would tip the scales permanently toward love, but that hasn’t happened. In fact, it taught me new negative things about the Church that I hadn’t thought about before. But it also brought me into contact with a bunch of heroes, and a bunch of survivors, and a bunch of holy people. Some day I might leave, but it won’t be today. Maybe it’ll be tomorrow. Who knows?

TNG: What negative things did writing the book cause you to think about that hadn’t necessarily occurred to you before?

SP: I guess it’s more when you hear people tell stories about loss of faith, when they can point to a time, a particular incident that they regard as the point that their faith evaporated. It’s one thing to know in the abstract that supposedly holy people, priests can treat children badly and poison their spiritual life. It’s another to hear in agonizing detail about the time when a particular person’s spiritual life was destroyed.

TNG: So it was a difficult process to research and write this book?

SP: You know, it was a challenge to confront my faith in the light of these negative stories about the actions of the Church. But it had to happen. Whether I wrote a book about it is another story, but I had to confront my faith. I feel that more people from inside the Church should be confronting the Church and calling them on their wrongs – not just to bash it, but to change its course. And call me foolish, but I’m guessing God would trade a little suffering piety in favor of more belly laughs.

TNG: You say that many of the “characters” in the book are “composites drawn from real people.” Have any of the real people behind the composites contacted you or reacted to the book?

SP: They have [laughter]. People who are inside the gay/lesbian [spirituality] group have guessed at their own identity or the identity of others from details in the book. One makes fun of me for being a conservative because I don’t like liturgical dance [a Christian use of bodily movement in prayer]. The priests have largely not spoken to me about it, except to ask generally how the book is going, and I don’t know what that means. One priest is worried that he’ll somehow be exposed, which tells you a lot about the climate of fear inside the Church.

TNG: What does he fear will happen to him if he’s exposed?

SP: I think he’s afraid he’ll be reassigned, he’ll be called in front of the archbishop and lectured, that he’ll be put out on the street without any skills, without any retirement, without any source of income. I don’t know how real that fear is, given the shortage of priests. I don’t think the Church can afford to put the few men they have out to pasture. That said, there’s a Maryknoll priest [Roy Bourgeois] who just last week was summoned to his bishop’s office because he attended an ordination of womenpriests. [Roman Catholic Womenpriests—RCWP—is an organization supporting the ordination of women as priests within the Catholic Church.] To me, one of the beauties of the powerlessness of the Church in modern times is, what does it mean to be excommunicated? I mean, who cares? If you refuse to accept the excommunication, what affect does it really have on daily spiritual life? That’s what the womenpriests have discovered since their excommunication: spiritual life goes on. They aren’t going to hell just because Benedict says they are.

TNG: Have your roles in the church—as lector, as a member of the gay and lesbian spirituality group, as a worker on your church’s human services committee—been affected by the writing or the publication of the book?

SP: Not at all. Not a word out of the archdiocese of Boston. I sent a copy to Archbishop O’Malley for his birthday, June 29th. But I haven’t yet gotten a thank-you note.

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Monday, June 16, 2008

Dear Brad: You're an Asshole. Love, Zack .

Due to advances in gay rights, D.C. fags can now afford to be as bigoted and idiotic as the rest of the world. Case in point: Last Thursday, I went to see the Gaylarious comedy showcase at Town. The headlining (and best) performer was Judy Gold (pictured), who derives much of her humor from being a Jewish lesbian. Early into her set, she asked if anyone present had kids and got heckled by one truly obnoxious audience member as a result. She quickly told him to shut the fuck up and continued her set.

Later, though, this same dickwad interrupted another joke to scream "Go make some biscuits, Jew." She immediately had him ejected, to great applause, and finished her routine with no further incident — though its worth noting that Mr. Interjection proudly raised his hand when Judy asked who had made the comment.

Since then I've been wondering who the hell is both dumb and ignorant ignorant enough to A) Think it was OK to use "Jew" as an epithet in public and B) Believe there is a historical Jew/Biscuit connection. Luckily, our old friend Craigslist has come through with an answer.

Frequent TNG commenter Parker tipped us off to this missed connection. Apparently, our anti-semitic friend is named "Brad T." and his equally charming buddies refused to pay his tab after he was kicked out. There's no possible way that Brad T. could try and justify this behavior, right?

Wrong. Brad T. actually posted a follow-up, where he blames his actions on having too much to drink and a misguided attempt to be funny. Michael Richards tried to be funny once too, Brad. It didn't work either. Brad also claims not to be anti-semitic.

I actually believe that last point, because a true anti-semite does their research. "Go make some money, Jew" would work. "Go get some rhinoplasty, Jew." That could also be accurate, as stereotypes go. But go make some biscuits? Have I missed something? Unless KFC is replacing Manishewitz as the world's foremost Passover supplier, it appears Brad can't even get his misconceptions right.

I was also told after the show that Brad is well-known for getting kicked out of all sorts of D.C. gay bars, so if anyone else has a Brad T. story they should feel free to post it here. And let this be a lesson, homos. Just because you've gone your whole life being mocked as an outsider doesn't give you the right to turn around and do it to someone else. Also, be careful who you heckle.

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Monday, April 21, 2008

Your Monday Upper: Christianity is a Lifestyle Choice



Gays strike back! This little video proves how easily most homophobic rhetoric falls apart when its logic is turned toward other subjects. That, and it made me giggle a lot. Gay scientists unlocking the gene that makes people Christian: how could this not brighten your Monday?

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Tuesday, April 15, 2008

Reconsider Religion?



"I say that religion isn't about believing things. It's ethical alchemy. It's about behaving in a way that changes you, that gives you intimations of holiness and sacredness."
--Karen Armstrong

Our community often seems at war with religion. Some of us make peace with it and maintain a personal faith,but most of us reject it. I'm in the latter category.

Karen Armstrong is a former nun and scholar who gave up religion only to reconnect with it as she learned more about the core teachings of all major religions. I've included her TED award winning acceptance speech where she discusses the roots of religion, which she says have been grotesquely hijacked by human ego. She also requests help in forwarding a "Charter of Compassion," which requests leaders from across various faiths to reinstate the golden rule as the central tenet of religion. It's an enlightening video for anyone open to reconsidering their thoughts on the role, impact, and purpose of religion.

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Tuesday, April 01, 2008

On Bringing Home Your Man

I brought my boyfriend home for Easter this year. This was actually the first time I'd ever brought a boyfriend home. (Well, you already know how I feel about my parents' house, but I'll use the term "home" for convenience.) I'm just now recovering from the experience, and time has finally provided enough emotional distance that I can write about it.

Easter, the holiest of Catholic holidays, was celebrated at my parents' house this year by my middle brother and his new wife, an uncle and aunt, my parents, myself, and my filthy sodomite heathen butt-buddy.

It seemed a bit odd that my Roman Catholic mother was so insistent that I bring my Jewish boyfriend home for such a holy holiday. One that holds absolutely no significance to me anymore. (And the only significance it ever held was the day we got all the candy without having to dress up and go out and ask for it.) My mother has quoted the pope to me before, something about loving the sinner but hating the sin, but I still wonder whether her big heart and her rational brain have fully adopted the "hating" part of policy. Who knows, really, how torn up she is about having a gay son. The one thing I do know is that I have the unconditional love of my parents, and for that I am unspeakably blessed.

One of the highlights of the weekend visit included perhaps the most dry and forced dinner conversation I've ever experienced. The conversation was a slow staccato, like the sound of an ancient tortoise lumbering across a massive drum head: sentences were offered up into the silence, and perhaps a minute later someone would come up with some kind of semi-appropriate reply. The bulk of it centered around home repair tips, including the multiple uses of Bond-o and how one might prevent a brightly tinted paint from bleeding through subsequent layers of white. Honestly, I would have rather watched paint peel than listen to a conversation about how to reapply it. Some excitement came about, however, when my aunt giddily instructed her husband to relate a story about a string of workplace illnesses, including a colleague's diabetic coma and my uncle's near carbon monoxide poisoning.

Perhaps the most dramatic part of the weekend was the figuring out of the sleeping arrangements. My mother has a policy that her sons can sleep with their significant others in the same bed under her roof only once they have been joined in holy matrimony. As such, my mother offered me a queen sized bed and suggested that the boyfriend could either sleep on a couch in the living room, or we could blow up an Aerobed in the room where I'd be sleeping. Considering the fact that people were going to church at 7:15 the next morning, we decided upon him sleeping in the bedroom with me. My mother looked hesitant and dubious, and watched over us as we inflated the mattress. I told her we could take care of it, and sent her off to bed. We looked at each other, signaling with our eyes to one another that we knew we were in the process of concocting a big rouse. Once the teeth were brushed and faces washed, we returned to the bedroom and locked the door. I instructed the boyfriend to get in the Aerobed, roll around in the covers a bit, and then join me in the real bed. As he was climbing out of the believably slept-in-looking sheets he asked, "Did you remember to bring the lube?" I shot him a "whachu talkin bout, Willis?" look, which he took as a satisfactory reply to his joke. I was willing to break the bed-sharing rule, but I had no interest in staining her sheets.

I'm sure there is a whole spectrum of parental reactions to gay kids and their partners. What's been your experience? Do your parents even know that your "good friend" who spends holiday weekends with them is really your lover? Or do they put you in the same bed together with a handful of condoms and some of your dad's Viagra?

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Tuesday, December 25, 2007

Chinese Food on Christmas

My dad sent me this YouTube clip. All of you out there with a takeout menu and the movie listings will find it familiar. And for everyone else: Happy holidays, whatever they might be.

And remember, if you can hold out till January 2nd all this celebratory nonsense will be over.

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Tuesday, December 11, 2007

8 Days of Queer Judaism, Day 8: A Parakeet Named Dreidel

(This is the last of eight Chanukah posts. I hope you all enjoyed them, or at least one or two of you enjoyed them.)

There's nothing queer about this one, but every year at Chanukah my mom reads us this Isaac Bashevis Singer story and every year it makes my dad cry. Check it out if you have a soft spot for fate, parakeets, latkes or true love.



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Monday, December 10, 2007

8 Days of Queer Judaism, Day 7: The Mysteries of the Jewish Penis

(Its the penultimate day of Chanukah and it's looking unlikely that anyone will be contributing to my queer Judaism series. But if there's even one gay Jew out there reading and enjoying these, please let me know. I would hate to think they've been posted for naught.)

Have you ever had your dick stereotyped? Its no secret that some races and ethnicities are purported to have bigger or smaller hoo-hahs than other ones. Though these stereotypes are usually bullshit, at least they're constant. If you belong to a certain group that's supposed to have a big one, you can use that to your advantage whether or not its true for you. If your heritage is known in the eyes of the world to be less than palatial, than its easy to pleasantly surprise people.

But what if no one can agree how big your dick is supposed to be? What if some people automatically assumed your were teeny and others would accept nothing other than a full 12 inches? Do you think it would be confusing?

You'd be right.

If my dick changed size based on the expectations of others, it would have motion sickness. I won't say what I'm packing, because its not germane, but I know that everyone I've talked to has a radically different idea of what the Jewish penis is. Some people assume its big, "like your nose!" Some people think I'm small "because a rabbi cut it all off when you were born." How did this happen? How could such radically different generalizations materialize about one little piece of kosher sausage?

Personally, the biggest and smallest penises I have ever seen belonged to Jewish guys. All the other ones I've encountered fall somewhere in the middle. Just like every other dick in the world. How could multiple penis stereotypes be constructed for the same race of people? Did God command us to be fruitful and multiply...and then have really inconsistent genitals? Have all these people only slept with one Jewish guy in their lives and decided to make him represent everyone?

What have you all heard? Maybe this could be a reader poll. You leave a comment telling me what preconceived notions you have heard about a Jewish guy's dick. At the end we can tally them up and declare a winner.

While we're at it, why don't you tell me about some of the craziest sexual stereotypes you have heard about your racial/ethnic group. Like if someone assumed you're loud in bed because you're Macedonian, this could be the place to vent about it. I just to know where the hell this stuff comes from.

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