Category Archives: Theory

Homophobia Associated with Penis Arousal to Male on Male Sex

Recently in a Psychology Today’s Blog post “Homophobic Men Most Aroused by Gay Male Porn” discussed a 1996 study of homophobia by psychologists at the University of Georgia.  Yes, the research is 15 years old, but in light of several recent anti-gay rants in the news, I couldn’t help but be intrigued by Nathan Heflick’s latest post at Psychology Today.  Here is the abstract of the study:

The authors investigated the role of homosexual arousal in exclusively heterosexual men who admitted negative affect toward homosexual individuals. Participants consisted of a group of homophobic men and a group of nonhomophobic men; they were assigned to groups on the basis of their scores on the Index of Homophobia (W. W. Hudson & W. A. Ricketts, 1980). The men were exposed to sexually explicit erotic stimuli consisting of heterosexual, male homosexual, and lesbian videotapes, and changes in penile circumference were monitored. They also completed an Aggression Questionnaire (A. H. Buss & M. Perry, 1992). Both groups exhibited increases in penile circumference to the heterosexual and female homosexual videos. Only the homophobic men showed an increase in penile erection to male homosexual stimuli. The groups did not differ in aggression. Homophobia is apparently associated with homosexual arousal that the homophobic individual is either unaware of or denies.

You can read the full study here (pdf file).  Henry E. Adams, Lester W. Wright, Jr., and Bethany A. Lohr of the University of Georgia make an interesting argument.  Even a man who thought that women want to have sex with their fathers and that women spend much of their lives distraught because they lack a penis is right sometimes. This person, the legend that is Sigmund Freud, theorized that people often have the most hateful and negative attitudes towards things they secretly crave, but feel that they shouldn’t have. If Freud is right, then perhaps men who are the most opposed to male homosexuality have particularly strong  homosexual urges for other men.

The facts of the study are this:  When viewing lesbian sex and straight sex, both the homophobic and the non-homophobic men showed increased penis circumference. For gay male sex, however, only the homophobic men showed heightened penis arousal. Heterosexual men with the most anti-gay attitudes, when asked, reported not being sexually aroused by gay male sex videos. But, their penises reported otherwise.  Homophobic men were the most sexually aroused by gay male sex acts. 

How do you feel about this study?

If you would like to read more about this study, you can check out my suggested readings by clicking “Read More” below.


Resources and Further Reading:


Cast Down Your Bucket Where You Are: An Idealist’s Dream

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I am an idealist and a realist all at once, or at least I strive to be both, even though they seem contradictory.  A few people commented on my post yesterday, Pale Blue Dot, in which I suggested that in celebration of Pride Month that “I think we should show random acts of kindness.”  The comments showed very clearly an old debate in all struggles for equality.  Whether we should be “accommodationists” or “activists” is a debate that dates back throughout all equality struggles.  The most famous is probably that of Booker T. Washington and W.E.B. Dubois in their struggles dealing with the black community in the late 19th and 20th century.  And this is precisely what I want to discuss in this post, and why I have such a strong belief in the ethics of reciprocity.  First let show you my example of Washington and Dubois, then I will quickly discuss women’s liberation, and GLBT liberation movements.

Accommodationists vs. Activists

btwoverviewBooker T. Washington was born a slave in 1856. His philosophy was one of “accommodation” in which “Negroes” accepted the idea of white supremacy and legalized discrimination.  In 1895, Washington gave what later came to be known as the Atlanta Compromise speech before the Cotton States and International Exposition in Atlanta. His address was one of the most important and influential speeches in American history, guiding African-American resistance to white discrimination and establishing Washington as one of the leading black spokesmen in America. Washington’s speech stressed accommodation rather than resistance to the racist order under which Southern African Americans lived.He used the following story in his speech that day:

A ship lost at sea for many days suddenly sighted a friendly vessel. From the mast of the unfortunate vessel was seen a signal: “Water, water. We die of thirst.” The answer from the friendly vessel at once came back: “Cast down your bucket where you are.” A second time, the signal, “Water, send us water!” went up from the distressed vessel. And was answered: “Cast down your bucket where you are.” A third and fourth signal for water was answered: “Cast down your bucket where you are.” The captain of the distressed vessel, at last heeding the injunction, cast down his bucket and it came up full of fresh, sparkling water from the mouth of the Amazon River.

In his “Atlanta Compromise Address,” he urges white America to help “Negroes” acquire employment and gain knowledge in agricultural and technological fields. In return, “Negroes” would give up their struggle for social equality and voting rights. His belief was that hard work, useful education, and the acquisition of land might earn civil rights. Many supported his plan; it was the more peaceful approach to helping African Americans and required no concession to equality. White philanthropists donated money and made it possible for Washington to found the Tuskegee Institute where African Americans were taught a useful trade.
Du_Bois_WEB_seated1903W.E.B. DuBois was born a free man and was educated at Harvard University. Like Washington, he agreed that “Negroes” needed to become economically independent and better their place in the world. On the other hand, DuBois was outraged at racial injustice and inequality. He demanded that African Americans be given the right to vote, equal rights, and more educational opportunities. He wanted to reform education to meet the needs and interests of all African American students. In the “Declaration of the Principles of the Niagara Movement” he and other Black intellectuals outline a list of demands-mainly social equality. This movement led to the organization of the N.A.A.C.P. (National Association for the Advancement of Colored People).
Eventually, the Civil Rights Movement of the 1960s in the United States led to a mixture of both of these approaches along with Thoreau’s ideas of civil disobedience and Gandhi’s ideas of non-violence to achieve their goals.  The women’s rights movement had a similar conflict.  The Seneca Falls Convention of 1848 formulated the demand for women’s suffrage in the United States of America and after the American Civil War (1861–1865) agitation for the cause became more prominent. In 1869 the proposed nawsaFifteenth Amendment to the United States Constitution, which gave the vote to black men, caused controversy as women’s suffrage campaigners such as Susan B. Anthony and Elizabeth Cady Stanton refused to endorse the amendment, as it did not give the vote to women. Others, such as Lucy Stone and Julia Ward Howe however argued that if black men were enfranchised, women would achieve their goal. The conflict caused two organizations to emerge, the National Woman Suffrage Association, which campaigned for women’s suffrage at a federal level as well as for married women to be given property rights, and the American Woman Suffrage Association, which aimed to secure women’s suffrage through state legislation.
dubsw_medIn the past, especially with my posts about Stonewall, I have talked about the early split between the conservative groups such as The Mattachine Society which tried to work with the system in the US during the 1950s and 1960s and later the Gay Liberation Front, which was more visible during the 1970s than many people actually preferred to be, but for the GLF to succeed they had no choice but to use the “We’re here, we’re queer, get used to it” tactics. Though The Mattachine Society was replaced by the Gay Liberation Front there still continues to be a debate about how we should go about equality.  Should we work with the system at hand (the current government), or should we be more active and use the “We’re here, we’re queer, get used to it” tactics?  President Obama made many promises to the GLBT community, however, he has been slow to actually push through those promises.
usmap-southI live in a highly Republican/Christian Right state which is highly homophobic.  How do I deal with this?  Sometimes you have to turn the other cheek.  You have to show them through actions, not protests that we are just like everyone else.  I tend to believe in the Booker T. Washington approach of casting our buckets where we are.  We have to work with what we have.  Does that mean that we shouldn’t occasionally fight back?  HELL NO, but still the same to gain enough allies to fight back.  Just as I wouldn’t go into a redneck honky-tonk and announce alone, “I’m here, I’m queer, fucking get used to it” instead I would make sure that I had a large support group with me and just be myself.  We are who we are, and we shouldn’t change that for other people.  I can camp it up when I have been drinking but that is not really the real me, it’s just the me without many inhibitions.  But I attempt to always be true to myself.

My Ideal Solution

I know that far too many people in this world do not follow my ethical ideals of reciprocity.  I am by no means always successful, but I strive for it everyday.  I strive to follow what we have been taught of as the Golden Rule.  Some may mock me for my belief in “love thine enemies,” “turn the other cheek,” or my oft quoted belief in “One should treat others as one would like others to treat oneself.”
religionEvery major religion and philosophy has the ethics of reciprocity as their cornerstone.  An early example of the Golden Rule that reflects the Ancient Egyptian concept of Maat appears in the story of The Eloquent Peasant which is dated to the Middle Kingdom (c. 2040–1650 BCE): “Now this is the command: Do to the doer to cause that he do.” An example from a Late Period (c. 664 BC – 323 BCE) papyrus: “That which you hate to be done to you, do not do to another.”  Plato quoted Socrates as stating “One should never do wrong in return, nor mistreat any man, no matter how one has been mistreated by him.”  Confucius stated “Never impose on others what you would not choose for yourself.”  The ethics of reciprocity are evident in several different forms in Judaism, Christianity, Islam, Hinduism, Jainism, and Buddhism. Luke 6:31 says: “And as ye would that men should do to you, do ye also to them likewise.”  In Muhammad’s The Farewell Sermon, he stated “Hurt no one so that no one may hurt you.” Zoroaster, the founder of the Persian religion Zoroastrianism, probably summed it up most succinctly in his belief in “good word, good deeds, and good thoughts.”
Just think about this, if everyone followed the tenements of the Golden Rule, there would be no war, there would be not inequality, no discrimination, no sexism, no homophobia, no religious strife, etc.  We would live in a world of unlimited freedom, peace, and prosperity.  Why do we not all follow the Golden Rule?  Greed and human nature are the answer to that.  Until we decide to become better people and live by example, we will not achieve this ideal goal.  I don’t expect everyone to follow this advice, but if we realized what could be achieved though this, then we show others how humanity and grow and evolve into a utopian society of unlimited freedom, peace, and prosperity.  I realize that there is no such thing as a Utopia, and I doubt there ever will be, but I can still have hope and faith in humanity to become a better species and to treat all of mankind as you would like to be treated.
Rainbow flags gay lesbian glbt Peace Signs (2949)


The Gay Caveman Debate

On Thursday, April 14, 2011, I posed Archaeologists Find “Gay” Caveman. Vilges Suola commented that “There’s no reason to assume he was homosexual, transsexual, bisexual or anything else. He wasn’t even a caveman!” This led me to do some further research. A chorus of paleoanthropologists, archaeologists and other bone experts have carefully dissected media reports about the dig, which began to increase after first appearing in British and Czech newspapers. I will admit that as a professional historian and teacher, I rarely choose to teach about prehistoric man, and I have a good reason for doing so. For me, there are prehistoric humans (those before written history), protohistoric humans (those during the beginnings of a written language and thus history), and historic humans (those who have a written history). Protohistoric man and historic man are in the realm of the historian, and prehistoric man is in the realm of anthropology. Though I do teach about prehistoric man, I make sure that my students understand the difference and why I usually start with the development of civilizations (that is those with a written record and those who built towns—though the birth of cities does not always follow with a written language, it often does due to the bureaucratic records needed for feeding and administrating a city). My research led me to several questions about the “gay” caveman: Was he a caveman? How do you classify a man of the Corded Ware culture? Was he even a man? What can we deduce about his gender identity or sexual orientation? Are these questions even important? I plan to answer these questions in this post.

The “man” found in the Czech Republic is a prehistoric man. The Corded Ware culture from which he originated may have had a proto-Germanic language, but no written records survive, and it is doubtful that humankind during this period and in that region had a written language (Egyptians, Mesopotamians, Harrapan, and Yellow River Civilizations had written languages and rich urban civilizations). Central Europe was not urbanized during this period. The Corded Ware culture, however, did not live in caves, and it is an incorrect generalization that prehistoric men are cavemen. Paleolithic (Old Stone Age) humans were cavemen, though the term is rarely used by professionals, and the Corded Ware culture was a Neolithic (New Stone Age) culture or Chalcolithic (Copper Age) culture, thus not a caveman, though he is prehistoric.

Second, is this skeleton even the skeleton of a man? I tend to take the archaeologists who found the skeleton at their word, since they have examined the skeletal remains and determined it to be a man. Until concrete evidence is found to the contrary, then I will believe that it is a male skeleton. Rosemary Joyce has a fascinating discussion on her blog about the problems of determining the sex of a skeleton. It is quite complicated and more in the purview of the archeologists and anthropologists than the historian. However, though Joyce makes an argument that they may have decided the sex too early, she gives little evidence that they were incorrect. Press TV, an Iranian international news network, broadcasting in English, sent a reporter to the Czech Republic and interviewed Kamila Remisova Vesinova, of the Czech Archeological Society. She stated:

The grave in Terronska Street in Prague 6 is interred on its left side with the head facing the West. An oval, egg-shaped container usually associated with female burials was also found at the feet of the skeleton…. We found one very specific grave of a man lying in the position of a woman, without gender specific grave goods, neither jewelry or weapons. So we think based on data that it could be a member of a so-called third gender, which were people either with different sexual orientation or transsexuals or just people who identified themselves differently from the rest of the society.…None of the objects that usually accompany male burials, such as weapons, stone battle axes and flint knives, were found in the grave….From history and ethnology, we know that people from this period took funeral rites very seriously so it is highly unlikely that this positioning was a mistake. … What we see here doesn’t add up to traditional Corded Ware cultural norms.

Another member of the archaeological team, Katerina Semradova, said that colleagues had uncovered an earlier case dating from the Mesolithic period where a female warrior was buried as a man. She added that Siberian shamans were also buried in this way but with richer funeral accessories appropriate to their elevated position in society. (We should also remember that third gender individuals were sometimes seen as magical or spiritual beings because of their ability to bridge the gap between the masculine and feminine worlds.) This grave did not include any richer funeral accessories. In fact, it seems to only have been buried with the oval, egg-shaped container mentioned above. So this is what we seem to be able to gleam from these reports: 1) the skeleton seems to be that of a man, and 2) the body was buried in a female manner with female accoutrements.

Third, what can we know about his gender identity or sexual orientation? The Czech archeological team classified the body as that of a third gender. Considering that gay, bisexual, homosexual, and transgender are all modern terms, what then is a third gender? Historians find it hard to classify pre-modern men and women by a specific gender identity or sexual orientation. Gender can generally be determined by secondary sexual characteristics; however, skeletons, obviously, don’t have a penis, vagina, or breasts. We must look at other determining factors, such as the ones mentioned above. What is a third gender? Will Roscoe gave a good overview of the Third Sex debate, in a paper that was presented at the conference “Lesbian and Gay History: Defining a Field” at the Center for Lesbian and Gay Studies, City University of New York, October 7, 1995. I won’t go into detail about his theories here, but you can read this fascinating piece by clicking on the link above. The terms third gender and third sex describe individuals who are categorized (by their will or by social consensus) as neither male nor female, as well as the social category present in those societies who recognize three or more genders. The term “third” is usually understood to mean “other.” Transgender is defined as when gender identity doesn’t match physical or genetic sex. Third gender is a broader term that covers a wide range of gender identities in a number of cultures, some of whom reject the male-female binary altogether. The term has been used to describe Hijras of India, Bangladesh and Pakistan who have gained legal identity, Fa’afafine of Polynesia, and Sworn virgins of the Balkans, among others, and is also used by many of such groups and individuals to describe themselves. Like the Hijra, the third gender is in many cultures made up of biological males who take on a feminine gender or sexual role. In cultures that have not undergone heterosexualization, they are usually seen as acceptable sexual partners for the “masculine” males as long as these latter always maintain the “active” role. The fact is that many cultures have recognized a alternative gender identification. There were males, females, and others. These others, or the third sex, could be hermaphrodites (those born with male and female secondary sexual characteristics), those who chose to live a life of the other sex, eunuchs, or those who were born with homosexual or bisexual orientation. We tend to think in the form of the Judeo-Christian-Islamic traditions and prejudices of the world; however, many prehistoric cultures elevated women to a higher status than the Judeo-Christian-Islamic traditions. The male dominated masculine world often arrived with the invasion of Indo-Europeans (though not always) and with the rise of empires, see The Closet Professor Theorizes: Origins of Homophobia. Women were seen as life givers; many prehistoric deities were women, often with large breasts and protruding pregnant bellies. In the quest for male dominance and procreation, we often overlook the seeming normality in the ancient world of those who were of a different orientation of sexual identity. In small nomadic or semi-nomadic cultures, human populations needed to be small for mobility, thus there was not the overwhelming drive to have many children to increase the population and to build an army for defense of conquest. Therefore, there may not have been the prejudice against non-procreating third sex individuals, whether they were homosexual, transsexual, eunuch, sterile, asexual, or hermaphrodite. Therefore, since we cannot ask this skeleton his sexual orientation or gender identity, we can conclude that if the skeleton is male, then he is of the third gender, but that is all we can conclude.

Does any of this even matter? The answer for me is a resounding yes. If the skeleton is a man and was buried in a feminine manner then it will tell us more about gender identity in the ancient world. Third gender history is an emerging field of study and one that I find fascinating. Pre-twentieth century GLBT history is difficult enough because of the problems associated with identifying the sexual orientation of a historic individual. We really do not understand fully the notions of sexual identification and it needs to be studied further. We have a lot of scholars who make quick assessments, or even ahistorical, assessments about homosexuals in history. As we (the LGBT community) discover our place in this world, it helps to understand the positions those that came before us.

For Suggested Readings, click “Read more.”

Further Reading:


My Philosophy of History

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There is an ancient Chinese proverb that says, “History is a maiden, and you can dress her however you wish.”  If you’ve read my blog much, you know that I love writing history posts.  I also like to dress up the maiden of history in a beautiful gown that will turn every eye in the room.  Too often historians and history teachers dress up the maiden of history in dowdy and frumpy clothing and it bores us all to tears.  The trick is to let the gossip flow and grab their attention when you walk in the room.

BOTD-073010-003For me, history is the gossip that survived.  The winners right history and only the most interesting get remembered.  There are many things in history that cannot be proved or disproved.  That is where gossip comes in.  The juiciest of the gossip is often what survives, whether true or not. A few examples, the history of the lives of the Roman emperors written by Suetonius is full of  historical gossip, especially of the sex lives of the emperors.  The wildest of the stories that Suetonius wrote are probably not true or at least greatly exaggerated, though the salaciousness is what keeps getting repeated. 

Another example is the death of Empress Catherine the Great of Russia.  The imagestory goes that Catherine had an insatiable appetite for huge cocks, including those of horses.   When she wanted a horse hung man, she went straight for a real stallion.  She had a contraption built that allowed the horse to be lowered over her so that she could, well…you get the picture.  The story of her death is that the harness broke and the horse crushed her.  imageMost Russian historians will tell you that there is no truth to this myth (In reality, Catherine died of a stroke.), but it has obviously survived for some reason.  At the heart of all myths lies some reality, no matter how small.  Most likely the story was first told as a way to discredit Catherine, much like Suetonius told the the stories of the emperors of Rome.  So, Catherine the Great and her horse most likely did not engage in sexual congress.  True, Catherine the Great liked to ride, and she loved cavalrymen (the younger the better). So there was no equine sex, although it must be said that the Empress did enjoy dressing like a man and riding a horse astride her thighs.

History can truly be enjoyable, so I hope that you will continue to enjoy my posts on history.  I hope that the maiden catches your eye and becomes memorable, because no one likes a frumpy maiden.

Study the past if you would define the future.—Confucius


The Golden Rule

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The Golden Rule or ethic of reciprocity is a maxim, an ethical code, or a morality, that essentially states any of the following (see examples below):

  1. One should treat others according to how one would like others to treat one’s self (positive, passive form)
  2. Treat others as you would like to be treated (positive, active form)
  3. One should not treat others in ways one would not like to be treated (prohibitive, passive form)
  4. Do not treat others in ways you would not like to be treated (prohibitive, active form. Also called the Silver Rule)

The Golden Rule has a long history, and a great number of prominent religious figures and philosophers have restated its reciprocal, bilateral nature in various ways (not limited to the above forms).
The Golden Rule is arguably the most essential basis for the modern concept of human rights, in which each individual has a right to just treatment, and a responsibility to ensure justice for others. A key element of the Golden Rule is that a person attempting to live by this rule treats all people with consideration, not just members of his or her in-group. The Golden Rule has its roots in a wide range of world cultures, and is a standard which different cultures use to resolve conflicts.
The Golden Rule, as a concept, has a history that long predates the term “Golden Rule” (or “Golden law,” as it was called from the 1670s). The ethic of reciprocity was present in certain forms in the philosophies of ancient Babylon, Egypt, India, Greece, Judea, and China. The “Golden Rule” however usually refers to the saying of Jesus of Nazareth: “Therefore all things whatsoever ye would that men should do to you, do ye even so to them.” (Matthew 7:12, see also Luke 6:31) The common English phrasing is “Do unto others as you would have them do unto you”. A similar form appeared in a Catholic catechism around 1567 (certainly in the reprint of 1583).
The ethic of reciprocity has been a part of culture and religious laws from what seems to be the beginning of time. It is present in the first law code: The Code of Hammurabi. Here are some examples of the ethic of reciprocity in various religions, societies, and philosophies:

Ancient Egypt

An early example of the Golden Rule that reflects the Ancient Egyptian concept of Maat appears in the story of The Eloquent Peasant which is dated to the Middle Kingdom (c. 2040–1650 BCE): “Now this is the command: Do to the doer to cause that he do.” An example from a Late Period (c. 1080 – 332 BCE) papyrus: “That which you hate to be done to you, do not do to another.”

Ancient Greek philosophy

The Golden Rule in its prohibitive form was a common principle in ancient Greek philosophy. Examples of the general concept include:

  • “What you do not want to happen to you, do not do it yourself either. ” – Sextus the Pythagorean The oldest extant reference to Sextus is by Origin in the third century of the common era.[15]
  • “Do not do to others what would anger you if done to you by others.” – Isocrates
  • “It is impossible to live a pleasant life without living wisely and well and justly (agreeing ‘neither to harm nor be harmed’), and it is impossible to live wisely and well and justly without living a pleasant life.” – Epicurus
  • “One should never do wrong in return, nor mistreat any man, no matter how one has been mistreated by him.” – Plato’s Socrates (Crito, 49c) (c. 469 BC–399 BCE)

Buddhism

Putting oneself in the place of another, one should not kill nor cause another to kill.

One who, while himself seeking happiness, oppresses with violence other beings who also desire happiness, will not attain happiness hereafter.
—Dhammapada 10. Violence

Confucianism

Zi Gong asked, saying, “Is there one word which may serve as a rule of practice for all one’s life?” The Master said, “Is not RECIPROCITY such a word?
—Confucius, Analects XV.24 (tr. Chinese Text Project)

Never impose on others what you would not choose for yourself.
—Confucius, Analects XV.24 (tr. David Hinton)

Hinduism

One should never do that to another which one regards as injurious to one’s own self. This, in brief, is the rule of dharma. Other behavior is due to selfish desires.
—Brihaspati, Mahabharata (Anusasana Parva, Section CXIII, Verse 8)

For those who set their hearts on me
And worship me with unfailing devotion and faith,
The way of love leads sure and swift to me.
Those who seek the transcendental Reality,
Unmanifested, without name or form,
Beyond the reach of feeling and of thought,
With their senses subdued and mind serene
And striving for the good of all beings,
They too will verily come unto me.
—[Bhagavad-Gita, Chapter XII.]

Islam

Hurt no one so that no one may hurt you.
—Muhammad, The Farewell Sermon

Jeffrey Wattles holds that the golden rule appears in the following statements attributed to Muhammad:

“Woe to those . . . who, when they have to receive by measure from men, exact full measure, but when they have to give by measure or weight to men, give less than due”
—Qur’an (Surah 83, “The Unjust,” vv. 1–4)

The Qur’an commends:

“those who show their affection to such as came to them for refuge and entertain no desire in their hearts for things given to the (latter), but give them preference over themselves”
—Qur’an (Surah 59, “Exile,” vv. 9)

Jainism
In Jainism, the golden rule is firmly embedded in its entire philosophy and can be seen in its clearest form in the doctrines of Ahimsa and Karma
Following quotation from the Acaranga Sutra sums up the philosophy of Jainism:

Nothing which breathes, which exists, which lives, or which has essence or potential of life, should be destroyed or ruled over, or subjugated, or harmed, or denied of its essence or potential.
In support of this Truth, I ask you a question – “Is sorrow or pain desirable to you ?” If you say “yes it is”, it would be a lie. If you say, “No, It is not” you will be expressing the truth. Just as sorrow or pain is not desirable to you, so it is to all which breathe, exist, live or have any essence of life. To you and all, it is undesirable, and painful, and repugnant.

Judaism
The concept of the Golden Rule originates most famously in a Torah verse (Hebrew: “ואהבת לרעיך כמוך”):

You shall not take vengeance or bear a grudge against your kinsfolk. Love your neighbor as yourself: I am the LORD.
—Leviticus 19:18[45], the “Great Commandment”

Taoism

The sage has no interest of his own, but takes the interests of the people as his own. He is kind to the kind; he is also kind to the unkind: for Virtue is kind. He is faithful to the faithful; he is also faithful to the unfaithful: for Virtue is faithful.
—Tao Teh Ching, Chapter 49

Regard your neighbor’s gain as your own gain, and your neighbor’s loss as your own loss.
—T’ai Shang Kan Ying P’ien

The Golden Rule is how I live my life. It is an ancient law and religious belief. If all people would understand that this is the central tenement of major morals of the world, we would live in a world of peace, wisdom, and true virtue. I try to live my life as an example of this principle, sometimes I fail, but I work daily in order not to. So treat your fellow human as you would like to be treated. If we all did this, there would be no Manhunt ads stating “No fats, No Fems.” Accept your fellow man, whoever they may be. The central tenement of the Chinese philosophy of Legalism is that all mankind is evil and through strict laws, the government can rid people of that inherent evil. I actually believe the opposite: All of mankind is good, they just need to be given the chance to show that goodness. If one day, the world realizes this concept, there will be no homophobia, there will be no racism, there will be no sexism, there will be no war, there will be no discrimination or hate of any kind.
Over on my blog Cocks, Asses, and More there is a companion post to this one. It is also about the Golden Rule but describes it in a more personal way.
Thanks for reading.


The First Amendment and Book Burning

They came first for the Communists,
and I didn’t speak up because I wasn’t a Communist.

Then they came for the trade unionists,
and I didn’t speak up because I wasn’t a trade unionist.

Then they came for the Jews,
and I didn’t speak up because I wasn’t a Jew.

Then they came for me
and by that time no one was left to speak up.

Martin Niemöller (1892–1984)

The above poem was featured on my friend crothdiver’s blog Anything Male, the other day in a post he wrote about the recent controversy surrounding a pastor in Florida who was planning on burning the Qur’an. The whole subject has had my riled up for days and has had me thinking of American’s First Amendment rights, censorship rights, and the ignorance of book burning. So I thought I would address these three ideas from my own perspective.

First of all, who was Martin Niemöller? German theologian and war hero as a submarine commander in World War I, he became a minister in 1924. When the Nazis came to power in 1933, he was originally a supporter of the Nazi party, but later he protested their interference in church affairs and helped combat discrimination against Christians of Jewish background. As founder of the anti-Nazi Confessing Church, he worked to oppose Adolf Hitler. Arrested in 1937, he was interned until 1945. After the war he helped rebuild the Evangelical Church. Increasingly disillusioned with prospects for demilitarization, he became a controversial pacifist; for his efforts to extend friendship ties to Soviet-bloc countries, he received the Lenin Peace Prize (1967) and West Germany’s Grand Cross of Merit (1971).

The First Amendment

Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.

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I agree with the President on this issue. Mr. Jones may have the right to speak out against Islam and may technically have the right to burn books. However, by burning the Qur’an, Mr. Jones has incited riots and hatred toward Americans around the world, when we are currently at war with religious extremists, he is attempting to burn their word of God. The Qur’an is literally the word of Allah, as spoken through his messenger, the Archangel Gabriel, and memorized and recited by the prophet Muhammad. Quite honestly, I can see 100 percent why this would upset even the most peaceful Muslims in the world. This act also puts our soldiers overseas at an even greater risk. In Afghanistan, we are dealing with people who need only the slightest provocation to seek retribution. The act of burning the Qur’an is more than just the slightest provocation. The Taliban used the natural disaster of the floods in Pakistan to attack innocent people, they have no morals. These are not true believers, if they were, they would honor Allah, not desecrate his name. Why fuel the fires of average Muslims with the burning of their holy book. By even the threat, Mr. Jones has aided Al Qaeda and the Taliban in their methods of recruitment. He has put the national security of America and the security of American citizens and soldiers abroad at risk. It has been a long standing tradition and backed by laws in America that using the excuse of freedom of speech is not legal if you are inciting danger. Just as you are not able to yell fire in a crowded building when there is not a fire, you also cannot incite world wide riots for your own publicity seeking exploits as Mr. Jones has done.

Book Burning

image First, let me say that I am a total and complete bibliophile. I love and cherish books. Some of my most prized possessions are books. I find the written and printed word to be sacred. To burn a book is one of the most destructive and horrific events that can one can do to an inanimate object.

Book burning, biblioclasm or libricide is the practice of destroying, often ceremoniously, books or other written material and media. In modern times, other forms of media, such as phonograph records, video tapes, and CDs have also been ceremoniously burned, torched, or shredded. The practice, usually carried out in public, is generally motivated by moral, religious, or political objections to the material.

Some particular cases of book burning are long and traumatically remembered – because the books destroyed were irreplaceable and their loss constituted a severe damage to cultural heritage, and/or because this instance of book burning has become emblematic of a harsh and oppressive regime. Such were the destruction of the Library of Alexandria, the obliteration of the Library of Baghdad, the burning of books and burying of scholars under China’s Qin Dynasty, the destruction of Mayan codices by Spanish conquistadors and priests, and some seem more for publicity for a cause such as Nazi book burnings, the burning of Beatles records after a remark by John Lennon concerning Jesus Christ, and the destruction of the Sarajevo National Library.

image There have been many religious leaders in history who have burned books that they found offensive. In 1497, followers of the Italian priest Girolamo Savonarola collected and publicly burned pornography, lewd pictures, pagan books, gaming tables, cosmetics, copies of Boccaccio’s Decameron, and all the works of Ovid which could be found in Florence. Savonarola’s dictatorship in Florence also led to the persecution of homosexuals, as did nearly every other existence of extreme dictatorships and book burnings. That is why I find the poem at the beginning of this post to be so poignant.

In my opinion, whether it is an off-the-wall extremist minister in Florida, a crazy monk in medieval Florence, or a ruthless anti-Semitic leader in 1930s and 1940s Germany, it is a very dangerous first step to the destruction of all that America holds sacred. Book burning is symbolic and pure censorship and only leads to extremism.


Nella Larsen’s Passsing

image Nella Larsen was born in Chicago in 1893 to a Danish mother and a Danish West Indian father, both of whose names have been obscured by history. Nella’s father died when she was two, and her mother remarried a man of Danish origin while Nella was still quite young. All biographical references indicate that Nella’s step-father was a source of racial tension in Nella’s childhood home, which resulted in her alienation from him as well as her mother.
At 16 Nella went to Denmark for three years to visit her mother’s relatives. When she returned to the United States she went to Fisk University, but her stay only lasted one year. Evidently she was dissatisfied with both Fisk and the United States, because when she left Fisk, she left the country as well, going to Copenhagen, where she audited classes at the University of Copenhagen for two years. She returned to the United States late in 1914, but this time she went to New York City, where she earned a nursing degree in 1915 from Lincoln Hospital Training School for Nurses. Immediately after receiving her nursing degree, she went to Tuskegee Institute, where she was employed as superintendent of nurses. She must have been dissatisfied with Tuskegee, because within one year she left the institute and returned to Lincoln Hospital.
She abandoned nursing in 1918 and began studying to become a librarian. In 1921 she became the children’s librarian at the 135th Street branch (Harlem) of the New York Public Library, where she remained until 1929. During this interval she married Elmer S. Imes, a physicist. The couple lived in Harlem, and in all likelihood they were part of upper class African American society. Meanwhile Larsen wrote two novels.
image Larsen’s novels, Quicksand (1928) and Passing (1929), depict the mulatto theme which had become popular in American literature. In such works the male or female protagonist, who is light enough to pass for white, finds that all personal ambitions (education, employment, social mobility in general) are severely limited when one is held to the racial restrictions which typified the early 20th century in the North as well as in the South. To remedy the problem, the protagonist chooses to pass for white and move into the white world, only to find even greater dissatisfaction. Torn between two worlds, one white and the other black, and alienated from them both, the protagonist becomes a tragic figure.
Passing recounts the reacquaintance of two childhood friends, Clare Kendry and Irene Redfield. Clare disappears from her childhood home when she marries a well-to-do white man and passes into the white world, while Irene lives a life of comfort in Harlem, married to an African American doctor, Brian Redfield. The two women begin to socialize together when they happen to run into one another while shopping. As the story unfolds, Irene becomes convinced that Clare and her husband, Brian, are having an affair. The climatic scene depicts Clare accompanying Irene and her husband Brian to a Christmas party. Irene’s jealousy of Brian and Clare “[presses] against her”; she begins to perceive Clare as a threat to the security of her middle-class marriage. During the party, Clare “falls” to her death from a sixth-floor window. Critics have questioned whether Clare indeed fell or was pushed by Irene. Both women have participated in a kind of passing: Clare into the white world, Irene by adopting the values of white middle-class America.
image Larsen’s novel Passing can be seen as a parallel to the life of gay men and women, especially those who are in the closet.  The novel positions two light-skinned women as antagonists and psychological doubles in a drama of racial passing, class and social mobility, and female desire.  Their racial passing can in a way be seen as gay people in the closet.  We are trying to pass as someone we are not. Irene Redfield demands safety and security in contained, self-sacrificing race and gender roles; Clare Kendry functions in a self-seeking, risk-filled existence on the edge of danger and duplicity. Although Clare’s racial passing is one of the novel’s concerns, Irene’s obsessive desires, represented through her perspective as the central consciousness, expose a range of intense emotions all cloaked by her persistent concerns for social respectability and material comfort.  Recent attention to Passing has emphasized Larsen’s use of passing as a device for encoding the complexities of human personality, for veiling women’s homoerotic desires, and for subverting simplistic notions of female self-actualization. 

Larsen’s search “for a sense of belonging” is similar to the journey that all members of the GLBT community face.  We search to belong.  At first, we often work to hide our true selves.  While in the closet, depending on our situation, we will do almost anything to keep our secret.  If we are not our true selves, then we are doing as Clare and Irene and just passing.  When we hide our true selves, from ourselves and others, we are trying to pass in what the world considers heteronormal.  When we try to pass ourselves as “straight acting,” we are trying to find a homonormal medium.  Normal does not exist in this world, especially if we strive to be ourselves, because we are all unique and special in our own way.


Naked Male Camaraderie

_0piggybackfightAfter my rant yesterday about finding the right man, I thought I would lighten things up before I got to my next post which for me is a bit of a downer. So let’s talk about naked men…
BOTD-081310-002 For the past three decades, America seems to be getting more prudish than ever where nudity is concerned. Take the Janet Jackson episode during the Super Bowl a few years ago. Has America always been this prudish? In television and movies, yes, but in everyday life, I don’t believe the evidence supports it. John Quincy Adams used to get up two hours before sunrise to go skinny dipping in the Potomac River, and he was not even the only president to enjoy skinny dipping. Rumor has it that Harry Truman enjoyed swimming au naturel, and that Billy Graham went skinny dipping with Lyndon Johnson.
vintage_Harvard_rowing_crew_naked_5_13_09_wcmUntil the last three decades, American high school boys took showers after PE classes. Nudity in gyms showers was quite normal. Guys didn’t do the towel dance. If you were in the steam room or sauna, you went naked. You took your shower in the open, but now most guys wear towels in the steam room and sauna, and shower in private stalls.
Columbus,OhioYMCA1930s What’s so odd is that 40 years ago, nude swimming was the norm. It’s what was acceptable. Below, you can see that they even used to shower in groups before they jumped in the pool.
nude-guys-showering-at-pool
A paradigm shift has happened and I’m curious as to why? I really can’t help but wonder — of all the factors that have gone into this shift. The YMCAs used to enforce nude swimming and many, like the one below, even gyms right above or next to the pool. Between laps, guys would just head over and lift weights — yes, completely nude.
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From the 1890s to the 1930s, men who swam at the YMCA did so in the nude, apparently wool swimsuits (the fashion of the time) clogged up the pool filters. An excerpt from the history of the Seattle YMCA gives a reason for the change:
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An early casualty of gender equity was males-only nude swimming in the downtown pool. Men and boys had been accustomed to swimming au naturel at the YMCA, not only in Seattle but in Ys everywhere, since the 1890s. The practice may have evolved from problems created by the long, wool swimming suits then in fashion, which apparently shed so much they gummed up the pool filters. Later, nude swimming was justified on the grounds of hygiene. A handbook in use at the Seattle Y in the 1920s required that “A good soap bath must be taken before entering the swimming pool” in the same paragraph that specified “The wearing of swimming suits or supporters will not be allowed except by permission from the director.”

ghp-442807-ymca-pool-1YMCA2 Is gender equality the only reason for the change in nudity in all-male arenas? I doubt it. Women are still not allowed in boys locker rooms. Public baths have largely closed because of the AIDS scare, but also because of a crack down on “morality.” Could the movie Caligula be made today? It is doubtful. One of the major changes has to do with the Reagan presidency. Many Republicans venerate him because of his ushering in of patriotism (which had declined since the l_400_323_723b4073-feb0-4d8b-af3e-067fcff6b715Vietnam War), deregulation, and the Christian Right. Did the resurgence of prudish behavior begin with the Reagan administration, or did it begin before then? The Puritans supplied us with a large number of our founding fathers. Yet, as prudish and “pure” as the Puritans were, they still had more illegitimate births per capita than any other group in American history. Why? Because most of them lived on the frontier, and they could not wait to have sex until after the next time that a minister would travel through to marry them. Puritan ministers were not a populous group, so communities shared ministers, only getting a minister every few months. The same is true of the rural South during colonial times, when Anglican priests were few and far between.
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The ultimate question is, with the resurging popularity of porn and the internet, why is America so prudish?

More after the JUMP.

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The Photography of the Argentine Marcos López

While doing a little research about sensuality and sports, I came across an article in Dissidence (The Hispanic Journal of Theory and Criticism) entitled “Homosocialism ↔ Homoeroticism in the Photography of Marcos López” by David Williams Foster.  Here is an excerpt from that article:

…One of the most homosocial spaces in modern society is the locker room, which is closely associated with other athletic and gymnasium spaces like the shower, the steam room, the jacuzzi, the massage room, and the infirmary. The bath house/sauna was, before AIDS, one of the great meeting places for gay men, and the fancy gym is, for today’s guppy, one major site for same-sex cruising (American university sports centers are notorious in this regard).  The homoerotic dimensions of sports has long been maintained, and it is difficult to forget that the original Olympics were performed in the nude; homoerotic overtones have also long been associated with European soccer, and Bazán recalls the 1995 controversy surrounding the Argentine national team. The sociologist Juan José Sebreli first broached the subject in print in a book from 1981, Fútbol y masas, but develops it as a major theme in his 1998 La era del fútbol .
In López’s image—titled El vestuarioimage ,—one is particularly struck by the fact that none of the seven men (athletes and trainers) whose faces can be seen (there is an eighth man stretched out on a massage table, his face hidden by one of the other players) looks anywhere else but directly at the camera: no one peeks out of the closet here at the body of another man… Moreover, all of the men visible are hypermasculine, confident in their pose before the camera, with marked secondary sexual characteristics well in evidence, such as hairy chest and legs, heavy beard, mustaches, muscular torso and legs, with appropriate tertiary accoutrements such as athletic wear, soccer ball, the ankle bandage and what appears to be a tube or container of ointment that are metonymies of strenuous physical activity. The file of identical lockers against the back wall iconicizes the continuity between these men where the sameness of their macho presence guarantees the easy circulation of the norms of homosociality without any trace of the discrepancy from these norms that would signal the contramasculine, the effeminate, the threat of homosexuality. True, one of the men, to the left of the image, somewhat older than the others, is fleshier than one associates with a sustained athletic life, while, in the right-hand background there is a frankly paunchy individual with long hair (he is, nevertheless, properly uniformed for athletic play). But these are, if they are discordant notes, minor ones that only serve to affirm the overall conventional hypermasculinity of the men we see in the foreground.  In short, this is a world of men and for men, and if resolute homosociality were ever to segue into homoeroticism, it is not likely to include any sign of the feminine. It is precisely the homoerotic undertones of the hypermasculine universe of soccer that both Bazán and Sebreli speak of, and, while Archetti underscores the way in which soccer—like many all-male sports—transculturally serve to assimilate young men to the codes of masculine homosociality, there is no way of categorically specifying when the frisson of the homoerotic will occur.
imageOne of López’s most outrageous compositions is Tomando sol en la terraza,  which was used for the invitation and publicity for the exhibit for the early 2005 show of his work at the White Box….Yet, by contrast, the [image] more readily evoke[s] the homoerotic, which is located here in the display of the partially naked male body. Indeed, the lack of an explicit homosocial context would indicate, precisely, that sunbathing  is not routine masculine behavior.  And although the image of the partially naked male body is legitimated in certain contexts, such as that of the athletic locker room, it does not customarily involve the privileged exposure of the penis.
Tomando sol is constructed around the common occurrence of sunbathing, which in an apartment-dwelling metropolis like Buenos Aires often means stretching out on a towel on the rooftop of one’s high-rise building. Certainly, the majority of sunbathers are women, and sports and other physically active undertakings are the most appropriate way for the male body to gain whatever are considered the beneficial aspects of direct exposure to the sun;
concomitantly, to lie inert in the sun is a female/womanlike activity. True, López’s male sunbather is surrounded by the details of a masculine world: various bottles of beer and a bottle opener, along with a half-consumed glass of brew. There is an ashtray with the butts of two consumed cigarettes, a carton of Marlboros (unquestionably a real man’s tobacco of choice), and there is a stack of magazines at hand, the top one of which appears to be a sports magazine, as its cover carries a routine soccer image. One rather whimsical detail is the garden hose (often laughingly referred to as a penis substitute), which runs alongside the reclining man and loops its way around one of the beer bottles, as though it were a sunning serpent; its two tones of green partially match the colors of the blanket on which the man lies sunning.
The model here is, in all regards, one of López’s by-now familiar hypermasculine bodies: trim and muscular, with firm and hairy legs and a nicely matted chest; his strong facial characteristics are manly in every regard: in sum, a man’s man. What is jarring, however, is the way he is dressed and what that dress leaves exposed. Nude sunbathing on a private rooftop may be preferred by some men, although heterosexual men are less likely than women (or homosexual men) to worry about tan lines: indeed, the tan line on a naked male body might be viewed by some as sexy, since it frames the now exposed but usually concealed genitals or buttocks. But the covering of the lower regions of the body means wearing a swimsuit; even underwear might be permissible. However, López’s model is swathed in athletic bandages from his midriff to halfway down his thighs, something like an improvised locker-room version of surfing shorts, although tighter and neutral in color, as opposed to the often colorful and baggy original. Moreover, the athletic bandage around the model’s middle picks up on the more reasonable presence of the wrapping around both his ankles and instep, such as one might find on an athlete’s foot to prevent or remedy a sprain from action in sports.
But what is specifically transgressive about Tomando sol is the way in which the model’s penis is exposed. The athletic bandage is wrapped around the image man’s waist, buttocks, and upper thighs in such a way that, although some minor glimpses of skin are allowed, his genitals are exposed, with his penis (notably uncircumcised from the point of view of a North American viewer) resting on the edge of a strip of the bandage. One does not normally sunbathe the penis without the rest of the lower body being exposed, and, aside from the medical inadvisability of such exposure, one is unaware of any known fetish of the sunbathed (or sunburned) penis. López is known for his over-the-top whimsicalness, and it is amply evident in this composition, with its showcasing of the model’s respectably sized penis and the echoes of the strongly masculine phallus in the beer bottles, the cigarettes, and the garden hose. The contemplation of the male body required by this composition, one that underscores the phallic, disrupts the heterosexist homosocial convention whereby the male body is masculine (a condition of the appropriate of the homosocial pact), but it is not erotic: the genitals are assumed to be there, and with acceptable potency, but they can never be the
object of confirming scrutiny. Whenever the male body is the occasion for the spectacular gaze, as the female body routinely is, it is placed at the disposal of a homoerotic interest that is inadmissible within the manly homosocial pact.

For the full article, check out http://www.dissidences.org/MarcosLopez.html.
Excerpt from:
Foster, David William. “Homosocialism ↔ Homoeroticism in the Photography of Marcos López”. Dissidences. On line. Internet: 30/08/05 (http://www.dissidences/MarcosLopez.html)


Naked Warriors in History

angus-mcbride-celtic-warriors No, I am not talking about the movie Avatar. I am speaking of the Celtic warriors of ancient Scotland known as the Picts. From the accounts of Britain made by the classical authors, we know that by the fourth century AD, the predominant people in northern Scotland were referred to as “Picts”. Historians really don’t know what they called themselves, but Picts is the name that came down through history. The Latin word Picti first occurs in a panegyric written by Eumenius in AD 297 and is taken to mean “painted or tattooed people” (Latin pingo “to paint”; pictus, “painted”, cf. Greek “πυκτίς” – puktis, “picture”). Their Old English name gave the modern Scots form Pechts and the Welsh word Fichti.

1267 The Romans were only in Britain for a little over three centuries before their empire collapsed. Romanized Celtic culture survived in many places, particularly Wales, while a more purely Celtic tradition survived in Scotland. The Picts were MYTHS214gradually absorbed by their Celtic allies. The Romans never tried to conquer Scotland, a poor area which never supported more than 100,000 people during this period. A principal occupation of the “Scots” was raiding the wealthier Roman lands to the south and most Roman military activity in Britain was against the Pict and Celtic tribes in Scotland. The Romanized Celts in Britain sometimes rebelled, or at least a a few of them did. Until the Romans withdrew the last of their legions in the early 5th Century (to deal with the Germans, and civil war), the Romans always had the upper hand. This should come as no surprise. The Romans were supreme organizers and managed to keep up to 60,000 trained soldiers on duty in Britain. No one was able to repeat this feat until near the end of the Medieval period.

Throughout history, these Picts have been shadowy, enigmatic figures. From the outset, they were regarded as savage warriors The_True_Picture_of_One_Pict and by the time the Norsemen were compiling their sagas, and histories, the memory of the Picts had degenerated into a semi-mythical race of fairies.

Theories abound, although these days it is generally accepted that the Picts were not, as once believed, a new race, but were simply the descendants of the indigenous Iron Age people of northern Scotland.

The cloud of uncertainty that surrounds the Picts is simply because they left no written records. Because of this we have no clear insight into how they lived, their beliefs or society. All we know of them is second-hand anecdotal evidence, lifted from the various historical writers who recorded their own, possibly biased, impressions of the Pictish people.

The earliest surviving mention of the Picts dates from 297AD.picts

In a poem praising the Roman emperor Constantius Chlorus, the orator Eumenius wrote that the Britons were already accustomed to the semi-naked ‘Picti and Hiberni (Irish) as their enemies’.

From Emenius’ statement we can see that the Picts were already a major thorn in the side of the Roman Empire. And they continued to be a problem for their neighbours – continually harassing their neighbours for centuries after the Roman legions abandoned Britain. But who were they?

Pollaiuolo_nude_warriors_in_combat-1470-80- The term “Picti” was more than likely a Roman nickname used to describe the people north of Hadrian’s Wall. In much the same way as the term “European” is used today to describe people from a number of countries, Pict was a blanket term applied to an agglomeration of different people in the northern Scotland, probably with different cultures and, if the Life of St Columba is to believed, language.

If you know much about the Roman Empire, you know that its army was very effective and rarely broke ranks. The Roman military was comprised of legions of 5,000 men each. Each Roman_soldiers_with_aquilifer_signifer_centurio_70_aClegion consisted of 50 centuries,100 men each, led by a Centurion. Legions were accustomed to 20 mile marches. Courage was rewarded through promotion and honors. Cowardice was punished by stoning or flogging to death. If a century broke ranks, the punishment was decimation—every tenth soldier in the legion was executed. Because of the military structure of the Roman Empire, it was highly unlikely that they would break rank and run the other way. However, that was exactly what happened when they encountered the Picts.

The Picts fought completely naked, with their bodies either painted or tattooed blue (we really don’t know which, the Romans wouldn’t get close enough to find out). When an army of pictaumueboai9ep naked, blue men came running and screaming at the Roman army, the army broke ranks and ran away. They were scared to death of the Picts. What would you do if an army of naked men came running after you? (Well, I know some of you would just turn around and bend over, LOL, but that’s not what the Romans did.) The Romans were well-organized, well-armed, and disciplined; the Picts were not.

Other Celtic tribes the Romans had encountered were more organized (and civilized) than the Picts. The Germans and Gauls of continental Europe had armies that the Romans knew how to deal with. The Picts were not what the Romans expected, and thus, they didn’t know how to deal with them. They became such a problem, that the Romans under Emperor Hadrian decided that the best thing was to build a wall.

20090101220308!Hadrians_Wall_map hadrian's wall

Hadrian’s Wall is an ancient Roman wall, 118.3 km (73.5 mi) long, across northern England. Built by the emperor Hadrian c. A.D. 122-126 and extended by Severus a century later, the wall marked the northern defensive boundary of Roman Britain. Fragmentary ruins of the wall remain. The wall was primarily built to keep out the crazy blue men, who the Romans failed to ever conquer.

knightsgroup Later in the Middle Ages, the Vikings had an interesting counterpart to the Picts, called the Berserker. These warriors were the secret weapon of the Vikings. Berserkers (or Berserkers (or Berserks) are Norse warriors who are reported in the Old Norse literature to have fought in a nearly uncontrollable, trance-like fury, a characteristic which later gave rise to the English word berserk.

In old-Norse sagas, they were warriors who dressed themselves in bear skins or were bare-skinned, to make use of the fear bears common people had for wild animals. Many of the Vikings were very hairy, and thus even naked would look like bears (the original bear fetish, LOL). They whipped themselves up to a sort of battle frenzy, biting their shields and howling like animals. They were ferocious fighters and seemingly insensitive to pain while this madness lasted; berserks made formidable enemies. In their rage they even attacked the boulders and trees of the forest; it was not uncommon that they killed their own people. The belief in berserks can be compared with the belief in werewolves; both are magical transformations of humans who assume the shape of an kindred animal.

The name berserker arose from their reputed habit of wearing a kind of shirt or coat (Old Norse: serkr) made from the pelt of ahairy-men bear (Old Norse: ber-) during battle. In earlier studies, the element ber- was often misinterpreted as berr-, meaning “bare”, understood as indicating that the berserkers fought naked. It is unclear as to whether they dressed like bears or were bare, but either way, they came into battle without armor generally with a battle axe or spear and, in a frenzied drug-induced state, killed anyone and everything that came in their way, friend or foe alike.

A little note about historical interpretation. In a broad look at historians there are four types: traditionalists, revisionists, neo-030-05 traditionalists, and neo-revisionists. The traditionalist often used myths and legends to supplement the telling of history. Revisionists tried to prove traditionalists wrong by saying they found new source material that proves that the traditionalist historians are backwards looking. Neo-traditionalist tend to say, “wait a minute,” there may be flows in the traditionalist view, but there are also some hard facts behind what they wrote. Then you have the neo-revisionists, who say, maybe all three have some validity, but here is what the real history is. 87215_Cole_Ryder_25_U_Oct_06_123_526lo Then the cycle begins again. Case in point, the name berserker: originally it was interpreted as bare-skinned not bear-skinned. But a neo-traditionalist (like myself) would say that “Wait, you miss the point of the traditions of Celtic, German, and Scandinavian warriors were often naked in battle to show they had no fear. You also forget that the Scandinavians were hairier as most northern Europeans were because of the cold climate, and either naked or in bear skins would have looked like huge bears.575759 The neo-revisionist would totally contradict me and state (as in the Wikipedia article about Berserkers) “The name berserker arose from their reputed habit of wearing a kind of shirt or coat (Old Norse: serkr) made from the pelt of a bear (Old Norse: ber-) during battle. In earlier studies, the element ber- was often misinterpreted as berr-, meaning “bare”, understood as indicating that the berserkers fought naked. This view has since been abandoned.” They leave no room for other interpretations, but there is always room for interpretation.

So the last bit was my rant about historians, it is up to you how you interpret history. I tend to prefer the more salacious accounts of history, since Judeo-Christian morals have been placed on the writing of history since the Roman Empire converted to Christianity. Therefore, it is my opinion that the more salacious details are probably more accurate than myth. Men have always been horny beasts, and that will never change. If they could get away with it, they did. Plus, they liked to prove their masculinity through nudity. Fraternities didn’t get their pranks and love of nudity out of nowhere, it came down through the history of man.