Alicia Mountain’s urgent and astonishing debut collection maps a new queer landscape through terrain alive and sensual, defiant and inviting. With a voice that beckons while it howls, Mountain nimbly traverses lyric, confessional, and narrative modes, leaving groundbreaking tracks for us to follow. High Ground Coward offers fists full of soil, leftovers for breakfast, road trip as ritual, twins of lovers and twins of ourselves. This world blooms with hunger-inducing detail, its speakers asking us to consider what it will take to satisfy our own appetites while simultaneously trying to nourish one another. “Ferocious, even the softest part,” Mountain shows us “a way to fall in love with wanting,” leaving us “ravenous, but gradually.”
Bearing witness to identity formation in solitude and communion, High Ground Coward is an almanac of emotional and relational seasons. Mountain’s speakers question the meaning of inheritance, illness, violence, mythology, and family architecture. Whether Mountain is at work revealing the divinity of doubt, the entanglement of devotion, or the dominion that place holds over us, High Ground Coward heralds a thrilling poetic debut.
From “Scavenger”
We three eat food and are in love. This is the easy way to say
there are stores beneath the floor.
Potatoes and shallots,
hard-necked garlic streaked purple,
jars beside jars, themselves
each staving globes of suction.
Preservation, a guardian hunger.
In the evening I whisper to the boiled beet,
like a naked organ in my flushed hand:
You are ground blood,
you are new born,
you have never been nothing—
thawfruit seedflower greenstart rootbulb
handpull shedscrub mouthsweet
and again.
Acclaimed for his intricate, incisive, and often controversial explorations of art, literature, and society, Leo Bersani now addresses homosexuality in America.
Hardly a day goes by without the media focusing an often sympathetic beam on gay life--and, with AIDS, on gay death. Gay plays on Broadway, big book awards to authors writing on gay subjects, Hollywood movies with gay themes, gay and lesbian studies at dozens of universities, openly gay columnists and even editors at national mainstream publications, political leaders speaking in favor of gay rights: it seems that straight America has finally begun to listen to homosexual America.
Still, Bersani notes, not only has homophobia grown more virulent, but many gay men and lesbians themselves are reluctant to be identified as homosexuals. In Homos, he studies the historical, political, and philosophical grounds for the current distrust, within the gay community, of self-identifying moves, for the paradoxical desire to be invisibly visible. While acknowledging the dangers of any kind of group identification (if you can be singled out, you can be disciplined), Bersani argues for a bolder presentation of what it means to be gay. In their justifiable suspicion of labels, gay men and lesbians have nearly disappeared into their own sophisticated awareness of how they have been socially constructed. By downplaying their sexuality, gays risk self-immolation--they will melt into the stifling culture they had wanted to contest.
In his chapters on contemporary queer theory, on Foucault and psychoanalysis, on the politics of sadomasochism, and on the image of "the gay outlaw" in works by Gide, Proust, and Genet, Bersani raises the exciting possibility that same-sex desire by its very nature can disrupt oppressive social orders. His spectacular theory of "homo-ness" will be of interest to straights as well as gays, for it designates a mode of connecting to the world embodied in, but not reducible to, a sexual preference. The gay identity Bersani advocates is more of a force--as such, rather cool to the modest goal of social tolerance for diverse lifestyles--which can lead to a massive redefining of sociality itself, and of what we might expect from human communities.
No one raises an eyebrow if you suggest that a guy who arranges his furniture just so, rolls his eyes in exaggerated disbelief, likes techno music or show tunes, and knows all of Bette Davis's best lines by heart might, just possibly, be gay. But if you assert that male homosexuality is a cultural practice, expressive of a unique subjectivity and a distinctive relation to mainstream society, people will immediately protest. Such an idea, they will say, is just a stereotype-ridiculously simplistic, politically irresponsible, and morally suspect. The world acknowledges gay male culture as a fact but denies it as a truth.
David Halperin, a pioneer of LGBTQ studies, dares to suggest that gayness is a specific way of being that gay men must learn from one another in order to become who they are. Inspired by the notorious undergraduate course of the same title that Halperin taught at the University of Michigan, provoking cries of outrage from both the right-wing media and the gay press, How To Be Gay traces gay men's cultural difference to the social meaning of style.
Far from being deterred by stereotypes, Halperin concludes that the genius of gay culture resides in some of its most despised features: its aestheticism, snobbery, melodrama, adoration of glamour, caricatures of women, and obsession with mothers. The insights, impertinence, and unfazed critical intelligence displayed by gay culture, Halperin argues, have much to offer the heterosexual mainstream.
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