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Baba is butch

Never simply late when I can be egregiously late, I am filing this mid-December response to Sinclair Sexmith’s call, posted at Sugarbutch in late October, for thoughtful responses to the following prompt:

What is butch? How do you define butch? What do you love about it? What does it mean to you?

It’s the opening gambit of a project she’s launching this month (link forthcoming when the light turns green The Butch Lab Symposium #1 link roundup’s here!), which will be guided by the following intent:

to promote a greater understanding of masculine of center gender identities, expressions, and presentations, through encouraging: 1. visibility, because we feel alone; 2. solidarity, because there are many of us out there, but we don’t always communicate with each other; and 3. an elevation of the discussion, because we have a long history and lineage to explore and we don’t have to reinvent the wheel.

I am so thrilled about each of those three intents (nearly as much as I am by Mr. Sexsmith herself, whose chivalry and generosity put a maraschino cherry the size of Brooklyn on my NYC trip last August), and I’m eager to participate in the conversation.

There’s no doubt my “betwixt and betweenness,” gender-wise, is something that I don’t write directly into this blog so very often: at one level, it’s merely something I take for granted, and thus find less need to articulate. At another level, though, I simply lack the time to step aside from the stream of continual parenting to lay it all out.  So long as I keep the blog title “Lesbian Dad,” I hope some portion of the explanation will be naturally imported with whatever associations one makes with that term.  “Hmm. Not a mom. Whatever that means.” Which is true enough, and makes a good start.

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Baba, a name I call myself

images Part two of a six-part series of excerpts from “Confessions of a Lesbian Dad,” originally published in Confessions of the Other Mother: Non-biological Lesbian Moms Tell All (Ed. Harlyn Aizley. Boston: Beacon, 2006).

 

[Series intro and backstory here.]

A few months after I outed myself as a butchy lesbian not-mom at a family dinner party, my old grad school comrade was visiting. Susanne — German, feminist, hippie, vegetarian, and now New Orleans-based professor — is the classic Straight-But-Far-From-Narrow hetero ally. For years she resisted getting married — for solidarity purposes — until her lack of a green card was going to boot her out of the country. When she did marry, it was during the intermission of a Grateful Dead concert, and the service was conducted by a 19 year-old gal deputized by her mother, the local Justice of the Peace. Over ten years later she and David continue to call each other “partner.”

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Map-maker, map-maker, make me a map

steinbergexcerpt
[A slice of Saul Steinberg’s endlessly riffed upon 1976 New Yorker cover, in which he depcits the westerly view through the prism of a stereotypically myopic New Yorker. Or, depending on your vantage point, through a good clear set of binocs. Nice little bit on it here on strange maps.]

Those of you who frequent the lesbian familial blogosphere — and I won’t make any presumptions; I know many of you do, but some of you probably don’t — will know that we’ve been having fruitful chit-chats of late about motherhoods, bio- and otherwise. I mean, we always do. We talk about motherhoods, bio- and otherwise, and about our kids, either hoped for, or in the hopper (whosever’s hopper that may be), or running around underfoot. What with the whole lesbian parenthood thing being defined by two women, in a couple, being parents together, you can imagine that the ongoing project of defining and supporting our motherhoods crops up often as a topic of conversation.

To this end, Trista posted a pithy piece, Advice for Bio Moms, on An Accident of Hope. I thought it so valuable a catalyst for thought that I couldn’t help but point at it from my Friday berth at LesbianFamily.org (Fridays I assay a little chit-chat over there). Then Trista (a fellow contributor to LesbianFamily.org), followed with this post rounding up more related conversational themes in blogs that list on LesbianFamily. If you’re a parent like me, reading these stories is just necessary. Like looking up and checking road signs as you drive. You do it all the time, so often you don’t even notice when you do.

Common themes emerge, helping us to separate what’s idiosyncratic from what’s lesbiansyncratic about our families. That stress and tension we’ve been having lately? Ah! Not alone! Happens to X, and Y, and Z lesbo families, too, when they confront the same issues. Hey, they get that crap, too? (/fall into that trap, too?) I thought we were the only ones. Oh, now there’s a great idea. Next time I run across that problem, I think I’m going to ______ (fill in wise notion or cunning hack culled from lesbian parent comrade’s blog, or the commentary thereon).

Online communities of all ilks engage in this stuff; at their best, they break down our isolation. Ours also feeds us vital coordinates. Watch out; the continent drops off there! Hey, don’t overlook the oaisis, tucked over there behind the stand of trees! Things of this nature.

Because the arrival of kids, whether they come pint-sized or prepubescent into our lives, is like the emergence of a big huge volcano where there once were only rolling hills at most. That, or like one continent bashing up against another. All of parenthood entails re-surveying and re-mapping the dramatic new contours of our lives. But the work of the lesbian parent — and any alternative, non-normative parent, for that matter — at this point in the history of the family includes some extra bushwacking. If the maps to our quasi-pioneer lesbian family lives were compared to maps of the known world, I think we’d find most are still no more accurate than those thought up by, say, Ptolemey. Or maybe a little more advanced. Columbus knew perfectly well what he would find if he sailed due west across the Atlantic from Europe (India, of course, you ninny!).

Which is why I so value our cartographic project here (online, through hundreds of conversations short and long, half-baked and well thought-out). Slowly, what’s emerging are maps of new, lesbian parent cultural practices, new language, new traditions or rituals, common refuges. If all goes well, our kids who go on to form their own families — lgbt or straight, nuclear or extended, traditional or non- — will find some of our maps useful, perhaps even take them for granted. Which, to a cartogrpaher, may be one of the most complimentary things they could do.

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We are family


GranBaba with the Lil Monkey.
Who’s GranBaba? My kid’s blood Gramma’s butchie lesbo sweetie, who else?

I was recently asked the following:

what’s your take on half siblings? other kids from the same donor.. not a part of your family.. who are such lil ppl to you.. or to lil monkey.. where is genetics in your scheme of the world?

I tried to answer succinctly, and of course couldn’t. So here I’ll try to answer somewhere between succinctly and loquaciously, in the at least it can be read over less than a cup of coffee range.

Ah, genealogy and kinship; ah, the half-sibling question. It actualy begs the question of what one calls or considers the kids who are biologically related to one’s kids via the donor. And it’s not necessarily “half-sibling.” Or rather, this would be the term that many may use, but it certainly defaults to biological ties as the determining organizing device. My particular familial grouping, however, defines our family by the social bonds in it far more than the biological ones. It helps that my partner has two siblings, one of which is technically a half sibling (different dad), the other of which is not biologically related at all (different “biodad” and “biomum,” in other words, adopted). Never does the fractionality of her blood relation to either of these people enter into any of their language regarding one another. Nor, at the core, does it influence who they are to one another. They are brother and sisters, with love and loyalty that runs as deep as the Mariana Trench.

When I was a kid, I referred to my parents’ closest friends as “aunt” and “uncle” (Auntie June and Uncle Slim, Australians, as it happens, by birth and by emigration). As a kid, I never wondered about what bonds connected them to my parents; their loving friendship was all I needed to see. Everyone in an extended family knows what this feels like; everyone who has been raised by people other than or in addition to their blood parents knows this. Long before the “gayby boom” queer people have created “chosen family,” both by necessity and by choice. But I believe it to be by far the most ordinary of familial weaves, the extended, mixed blood- and love-connected families, and I firmly believe that my own little clump of family is simply returning to an old-school version of family, far more than it is pioneering a new one.

I am in the process of reading Stephanie Coontz’ The Way We Never Were: American Families and the Nostalgia Trap, the better to be able to substantiate this educated hunch. It’s too rich a study to try to convey in a brief synopsis here, but suffice to say that Coontz’ scholarship helps bring every hazy notion of what a “traditional” family is or was into sharp focus. And at every turn, what’s romanticized is actually more likely to be a half-forgotten television series than a lived truth.

Much larger even than these kinds of families are those emerging from shared struggle, which engenders the language of “sister” so-and-so, and “brother” so-and-so for people utterly outside what most understand to be family ties. For over twenty years, dating back to my first deep exposure to the North American Civil Rights Movement, I have identified with this means of drawing kindred spirits together into the larger human family. And as a Buddhist, I actually believe that at some point or another we’ve all been each other’s brothers, sisters, mothers, fathers, and so on, many times over. So what’s in a name, I sez. That which we call kin by any other name would smell as sweet.

And finally, a few introductory words on our connection to the person and people who’ve helped the Lil Monkey come into our lives. We know our donor: he’s the partner to one of my oldest chums. I’ve known her for over twenty five years (!), and him for over a dozen (!). Both my old chum and I wrote about the conception process, she from her vantage point as partner to donor (in its entirety here), me from mine as partner to biomum (excerpt here). The connection I have to our Donor Chum (he favors “Donor Guy,” I think because of the close cognate to “Cable Guy”) is ineffable. One day I will try to eff it. Our two families are distinct, but woven together. But I would say we’re knit together even more by choice than biology. Which is to say, we’re knit together by a great deal of mutual, voluntary love and respect. We name our kids’ relationship by what’s most accurate, socially: they are cousins, special cousins, to be exact. The kids have different parents, which is part of what distinguishes cousins from siblings. But like cousins, a blood thread connects them.

Today I went to our younger special cousins’ graduation from preschool. As she trotted in and saw me and the Lil Monkey, she whispered to her friend, “Those are my cousins.” Which, I note, included me, too. This little sweetie, a few years back, regularly alternated he and she in reference to me, in the same sentence. As in, “She wears his hair short under that baseball cap.” Both misnomers – the he/she misnomers, and the blurred familial title misnomer –are actually pretty accurate. She has the main point, which is that whoever we are, we are family.

Further food for thought: this piece by a fourteen-year-old writer, under the same title.

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