Wednesday, September 18, 2013

Mr. Akers

Mr. Akers

          Mr. Akers lived across the street from me when I was ten years old. My friend Max and I loved to visit Mr. Akers. We would sit on the front porch with him and he would tell us stories about the early European immigrants to America, and about Native Americans. Mr. Akers always had an impressive perspective on the European immigration, especially for a working class man. Though he was proud of being able to trace his ancestry to early European settlers, he had a deep respect for the Native Americans and did not shy away from telling of the atrocities that these settlers committed against them. I think that Mr. Akers's wife might have been Native American. She had dark yet reddish skin, and a fierce yet tender look in her eyes as she drove away to go to work wearing the smart uniform of a security officer, complete with militaristic cap, gold pins, and navy blue skirt. The times when we would talk to Mr. Akers were usually times when his wife was away at work, and she seemed to leave for work in the late afternoon.
         My relationship with Mr. Akers was one that seemed very natural and smooth, and, though it sounds simplistic and trite, what I remember feeling most about it was its rightness. My time with Mr. Akers felt like my entree into the world of adult discussions and pleasures, and with him I felt accepted as an adult. He never treated me like a child, and this was immensely satisfying. Our many discussions were long and intelligent, and Mr. Akers was a wonderful teacher of history. In this world of comfort and adulthood there sometimes intruded a danger in the form of my father, who seemed to come looking for me and summoning me too often when I was in my happy world of escape with Mr. Akers, attempting to bring me back to a world of punition and control. I was jealous of my friend Max since he was able to spend more time with Mr. Akers than was I, since he had successfully managed to live that more enchanted and forbidden adult life that seemed so much more right and so smooth, partly by virtue of the fact that his parents were less obtrusive than mine. Even when Max's parents did try to rein him in, he insulted them angrily and refused. Max seemed to be less afraid of punishment by his parents than I was. I remember feeling that my father's coming to take me away from the company of Mr. Akers felt so wrong.
         Our three way relationship seemed to settle into the roles of friend and sage on the part of Mr. Akers and lieutenant of the sage for Max. I played the most junior role in the relationship, and Max would regale me with stories of his times spent with Mr. Akers when I could not be there, and hold special stories back from me, making me implore, cajole, and practice some subterfuge to get them out of him. I remember that once Max told me that Mr. Akers had given him a splendid resume of his attractive, masculine, and mysterious wife, singing her praises and also telling him that he thought she was a lesbian. I was very excited by this but also chagrined and jealous not to be a senior confidant of Mr. Akers and not to be able to spend as much time with him as Max. His wife was also, to my consciousness, another wonderful and mysterious asset of the world of Mr. Akers, one that we might one day be able to discover more directly.
          Most of our time with Mr. Akers was spent on the front porch of his duplex. The porch sat well above the lawn level, and Mr. Akers would sit in an old-fashioned metal lawn chair while Max and I would usually sit on the ground or on the concrete ledge of the porch, talking, listening, and observing the neighborhood. Sometimes though, we would spend time inside Mr. Akers's house, which always seemed dark. Going inside felt especially exciting, and when we first spent time inside Mr. Akers's house, I felt that I had reached a new level of privilege. The house contained quite a few objets d'art and wall hangings and mementos of travels and careers, and Mr. Akers would take down objects and show them to us, telling stories about them and their provenance. I remember being both eager for the stamp of adulthood and adult seriousness that these stories and questions represented, and yet also impatient with a vague energy and a vague yet strong desire for more. I felt that I wanted to live every adventure and every kind of life represented in these humble objects, and my impatience and energy often spilled over into silliness and lines of questioning derailed by my hyperromanticism, which then seemed to solidify my place as junior in the relationship's rank order, as Max and Mr. Akers were always more serious and more reasoned in their conversation than I could manage to be.
          The excitement and feeling of moving upward in knowledge and adult experience were partly the result of the fact that Mr. Akers never seemed too eager or too fast in the growth of the relationship, but would rather gradually reveal new and more hidden, more adult things to us. Mr. Akers himself, though having no airs of magicianship or mysticality, and in fact being very unpretentious and understated in his manner and attire (he wore a crew cut and black frame glasses, and dressed simply, yet with class, always buttoning his shirts all the way up and wearing a t-shirt underneath), allowed for the magic of discovery, and he seemed to be a master of allowing the process of becoming more privy to the freedoms and pleasures of adult life to be a paced one. One of the next steps into the exciting realm of freedoms and possibilities that Mr. Akers brought to our lives was his going into the tops and backs of closets to pull out objects, often wrapped in cloth or tissue to further indicate their special status. He showed us statues that were acquired in the course of a life that seemed like a grand adventure, even if it had been the not-too-unusual life of a man of modest means. The grand adventure was really the forbidden privileges of adult life. I remember being moved and almost frightened by the mysteriousness of the some of the wooden statues in the closets that Mr. Akers would pull down and unwrap, pacing his words as he did so, creating anticipation, and putting my already hungry and romantic mind into a dither.
         I was feeling such natural and excited feelings about the relationship between Mr. Akers and Max and myself, and I remember that when these feelings came to occur within the sexualization of the relationship, it seemed that I already knew that this was to come, yet I could not articulate it. This movement seemed so natural and right, and I already knew somehow inside that all of my desire was imbued with sexuality and sexual energy. I remember that one day Max brought up in our discussions, by way of continuing to secure his rank in the trio, a fact that had come up naturally in a discussion between Max and myself, and this was the fact that, while Max could already ejaculate, I could not (Max was almost a year older than I).  I had already been having orgasms by this time, but without ejaculation, and I was happy and not too surprised to have learned from Max that he was having orgasms also. I did, however, feel worried and inferior when Max described the semen coming out of his penis during these orgasms, calling it a "male period". I thought that there was something wrong with me perhaps because I was not yet getting my male period, and I was eager for this further indication of adulthood. Mr. Akers received this news about my deficiency as smoothly as he received anything else that we brought up, and told me, without making humor of it, that this event would come in time, and that there was nothing wrong with me.
         Sometime after this Mr. Akers began to sometimes walk around the house in our company with his fly unzipped. I felt no fear from this directly and it was not at all off-putting to me, yet I felt anticipation and uncertainty as to what it meant and as to how I should behave - my fear was of not seeming to know what I should do. Max of course, much more outwardly sexual and mature than I, superciliously told me to just do the same as Mr. Akers was doing, and not to tell anyone about our private freeform style. Max began to strut his stuff around Mr. Akers's house with his fly open also, but I remember feeling shy about doing so, and then further foolish because of my reluctance. Somehow though, in spite of my unwillingness to walk around with my fly open, I was much less afraid to pee with the bathroom door open, which was Mr. Akers's next suggestion, though he made it at a later date. I remember that as I stood peeing at the toilet in Mr. Akers's bathroom with the bathroom door open and Mr. Akers and Max as my audience, my attitude turned from one of reluctance and shyness to one of pride and acceptance as Mr. Akers and Max complimented my body. I started to feel like I wanted to stay there and continue to show them my assets, but they seemed to be interested mainly insofar as this was an exercise in getting me to relax and come to their level of sexual knowledge and comfort, and presently told me to pull my pants up and come into the kitchen to have some Kool-Aid.
        As our friendship with Mr. Akers continued, my father's interruptions seemed more and more importunate, and I felt more distanced from the relationship as a result, while Max seemed to be able to spend more time than ever in the company of Mr. Akers. One day when Max and I were together without Mr. Akers, Max told me that he wanted to try something with me, something that he had been talking to Mr. Akers about. Max described our getting into certain body positions in relation to one another. I understood that I was to get onto all fours and move my buttocks downward and backward in a certain fashion, with Max behind me, but I didn't completely understand the positioning, and I told Max that I did not see the point of getting into these positions. There had already by this time been placed into my head a heteronormative idea of lovemaking that involved a man and a woman facing one another, though in my mind at that time, the man-and-woman position somehow involved both facing one another and kneeling. I had been told by my mother that men and women make love because it feels very, very good, and I understood for whatever reason that this lovemaking and feeling very, very good, looked different than what Max was proposing, though I also felt somehow that he was proposing lovemaking. I had no objection whatsoever to being naked and in certain positions with Max, I merely felt that this would not achieve very, very good feelings because I had been told that that which did so was something different. Although I felt indifferent to women sexually, I simply thought that this mixed sex positioning that my mother had described to me was the correct procedure for producing the very, very good feeling. Max didn't make too big a deal of my lack of comprehension and lack of desire to get into the Akers position, but he did, as might be expected from a senior lieutenant, show his feeling that I was not yet advanced enough in the Akers Mysteries to rise in rank in the relationship.
            My father's interruptions continued, and Mr. Akers's wife took a different job, one in which she worked both different and fewer hours, and thus my time with Mr. Akers was slowly diminished, and I felt like perhaps I had done something wrong. I was angry and I wanted to continue our relationship, but my father eventually discouraged my going to Mr. Akers's house to such a degree that it was an effective prohibition. Meanwhile, Max and I, in our energetic and eager adolescence, continued to explore the possibilities and freedoms of impending adult life.  Sometime after Mr. Akers was cut out of my life by the forces of heterosexual family security, Max and I began to get naked together. I remember watching Max's penis closely as he squeezed out globs of goo from it, always ready with tissues to clean it up. My junior lieutenancy in the Akersian Mysteries was thus continuing even though our mentor was no longer much in my life, since I continued to be more shy and unknowing than Max for a long time even as our naked adventures continued. We got naked more and more often, and Max made a container that he filled with cotton and into which he would stick his penis and move it until he ejaculated as I watched closely. Eventually Max asked to put his penis under my arm and between my thighs to see if this could produce an ejaculation, but I was still shy and reluctant. One night when I was spending the night at Max's house, and during a time when I had been getting more warm to our developing sexual relationship, even up to the point where, that night, I was on the verge of allowing anal penetration, Max's older brother walked into his room unannounced when Max and I were on his bed together naked and en flagrante. Hearing the door knob turning, I had jumped and flown through the air in an attempt to quickly get off of Max's bed and into my sleeping bag. Max's brother got an eyeful of me, naked and in mid-air, before I slid into my sleeping bag. Max's brother not only interrupted the Akersian rites but also took Max out of the room for what seemed like an interminable time. When Max returned from what was a long chiding and interrogation, he was sullen and distant, and we merely went to sleep. The heterosexist family police had struck again.
          Gradually, two things happened simultaneously after this. One was that Max got over the chiding and shaming by his brother. With his wild and defiant spirit, he led the resumption of the Akersian rites. As time went on however, my interest in the rites began to be less experimental and less a result of my yearning for adult mysteries, and more directly and purely a passion and lust. Some time fairly soon after this, I noticed that Max began to lose his interest in the Akersian rites, and eventually he even came to repudiate them. Max began to talk more about girls, and less about my body, and we began to be less and less physically close when we were naked together, eventually merely masturbating together but separately. As my interest in adult freedoms and mysteries turned to passion for the nude encounter itself, and then into unadulterated gay sexual lust, Max was turning outward. The first lieutenant was defecting, while the second remained loyal. Max was becoming a heterosexual.
         As time went on, I continued to pursue the exciting world of adult freedoms such as intelligent conversation and the development of a sexual persona, and Max and I continued to be friends, though more distantly, since my family had moved away. Mr. Akers was rather out of sight and out of mind with all of the new developments coming my way - junior high school, swimming team practices, working on getting straight A's and making honor rolls, smoking in the boys' room, and a growing sense of peer popularity and its value. I suppose that Mr. Akers settled into the pleasures that life with his wife and in the old lower middle class neighborhood afforded, perhaps with no one else to talk to about history and war and art. Max told me that he ceased to really see Mr. Akers, except to say hello, but Max and I would reminisce about Mr. Akers, always fondly and respectfully, though these reminiscences also included all of the aspects of the old neighborhood and its denizens. We were probably moved by the predominant culture of heterosexist disapproval to simply put Mr. Akers into a context in which he was merely another item of interest and amusement in life's rich pageant. 


          As I look back now on Mr. Akers and my time with him after having lived a fair stretch of adult life, I feel a longing for a closer relationship with him. I wish that I could have known that, with "adulthood" come not only freedoms, but also the constant harassment and policing of heteronormativity. I see Mr. Akers now as a wonderful man, a friend and mentor and educator, one with whom I would have like to have had a long and varied relationship. I somehow feel that if Mr. Akers, Max, and I had been able to continue our friendship without the intrusions of the security forces which try to corral "adulthood" into a conceptual admixture of cynicism and heteronormativity, and which try to make it the only proper place for sex, I would have benefited so much from having this intelligent and gentle man as a part of my life. Mr. Akers must be long since dead now, and Max has adopted the mantle of heteronormative life, though in one reunion as adults he did again admire my body suggestively. On this occasion, I decided not to take the opportunity to bring Max back to the Akersian mysteries one more time. I was too angered by what I felt was his treason, cowardice, and falsity. I felt he no longer deserved the Akersian imprimatur and ecstacies. I was angry at myself though, too, as I looked out over the landscape of life. Perhaps I could have changed things had I not been so accepting of heterosexist lies about life and sex and love. I loved Mr. Akers, and I love him even more now. I mean that in every way imaginable.
I love you Mr. Akers.
But I only wish I would have loved you better. 
If I had to do it over again Mr. Akers, I would have sucked your penis.



(The above is a true story from my life. Names have been changed to protect persons mentioned and their memories from the Family Values Police)

Monday, August 19, 2013

Heliogabalus






Heliogabalus

            I picked up a promotional flyer in the form of a card which was advertising a performance of a theatrical work called ‘Eliogabalo’, which was recently being performed in my neighborhood in New York City.   The title of the play ‘Eliogabalo’ refers to and is a variation on the name of the Roman Emperor Eliogabal (reigned 218 – 222 C.E.), whose name is variously given throughout the historical record as Elagabal, Eliogabal, or Eliogabalus, but who is best known by the Hellenized version of his name, ‘Heliogabalus’, though his actual Roman name, which indicates his dynastic heritage, was Marcus Aurelius Antoninus (not to be confused with the name of the much better known emperor Marcus Aurelius (reigned 161-180 C.E.).
           
            The theater at which ‘Eliogabal’ was being performed has in the recent past been a venue which has sheltered within its walls some very intelligent stage presentations and, in the milieu of the hideous decline of New York and of the U.S. into bourgeois redneck cesspools, was thus a somewhat welcome refuge from the “mind” of this redneck culture. Despite this theater’s progressivism purely within the realm of art (see my prior post on the ignorance and isolation of the New York art world from the real political world), its flyer described the assassination of this gay hero as “well deserved” and used the history of scorn heaped on this him as fodder for the promotion of their play, using the phrases “infamous for his sexual appetites” and “decadent.”  The latter two descriptions might be forgiven if what passes as the New York avant-garde were not as ignorant of the political, as neutralized, and as resistant to real political involvement and political radicalism as it is. 

            In the Judaic ethical heritage in which we in the West are all still trapped, one in which sex and sexuality are automatically problematized, as is desire, Heliogabalus has received ignominious treatment by historians and others, who have fallen all over themselves in desperation to vituperate and denigrate him, in the process embarrassingly pointing up their incompetence as historians and conveyors of history.  This is because, largely according to this Judaic ethical heritage, the heritage of the Western ethical framework and of Judaism, Christianity, and Islam, Heliogabalus is sexually heretical. Heliogabalus, never mind for the moment the other factors of his short life, such as his lack of control over his class position and disposition in the system of governmental power and his extreme youth upon assumption of the leadership of the greatest empire of the ancient Western world (he was 14 upon accession), is being evaluated retrospectively by a culture that, via the fusion of modern scienticity, naturalism, and Judaic anti-sexual ethicality, invented sexuality and heterosexuality and promoted misogyny, women’s disempowerment, and the chauvinistic, heterosexist-masturbation mode of society in which we still operate.  The first of these two criteria for “evaluation” were unknown to the Romans, and the third, taken together as misogyny, was present but not in the same ways or to the same degree as it would become in later centuries. 
           
            Heliogabalus as emperor demonetized the Roman currency to make wealth more accessible to persons other than hoarders and brutalizers, appointed an all female senate, also giving other high-level offices and assignations to women, and changed the Roman religion to one of worship of the sun, connecting its lineage to a more Eastern tradition that included local deities of the Ba’alim, such as Ba’alzebul, converted by the Jewish priests to the pejorative Ba’alzebub or Be’elzebub, ‘lord of the flies’, which moniker became attached to the Judaic idea of Satan and of evil.  Heliogabalus, though praised by many, supported by the armies, and considered progressive, was not ultimately very interested in the ideas of proper comportment which had become attached to the idea of the Roman emperor, and preferred a life of majesty and adventure, though all the while not abandoning concern for the welfare of the people.[i]  Retrospectively, Heliogabalus is a gay hero, in that his existence was a well-timed and elegant slap in the face to the denigration of sexual desire and of homosexuality which would eventually come to establish a penumbra over Western civilization, and which ideas would take over and finally destroy Rome in the form of the Christian Church. 

            Although he had many lovers and apparently several husbands, Heliogabalus once said of himself that he was most happy being called the wife, mistress, and queen of Hierocles, his blond chariot driver, whom he attempted to have declared Caesar.  He was fascinated by the life of 
 

Heliogabalus

prostitutes, and made himself up and tried to solicit men for money in brothels and taverns.  He is reported to have turned the imperial palace in Rome into a brothel, with red lights in doorways which led to rooms in which he and his favored presumably received men, who may have been hand picked in advance.  Heliogabalus had a black stone, which was apparently a meteorite, brought from Syria to Rome, and this stone was displayed in the house of worship, or Eliogabalum which he had built on the Palatine Hill, above the Circus Maximus, and this stone became the representation of the god of the sun.  During public ceremonies and festivals however, the god was invisible, and Heliogabalus would walk in front of the carriage bearing the god, which god was understood to occupy the invisible space in the seat of the carriage; thus he walked always facing the invisible sun god, while walking backward and leading the horses from in front of them, to the awe of the people.  Heliogabalus was also known for lavish feasts and sacrifices, for effecting rich altars of incense and spices, for loving chariot racing, for adopting his own cousin as his son, and for having himself declared married to a one of the Vestal Virgins, which was unheard of and forbidden up to that time, but which would seem perfectly appropriate since the Virgin could remain virginal, since there was presumably no threat of a deflowering by Heliogabalus.

            When we look to Heliogabalus as a gay hero, we are obviously anachronistic in some senses, and we certainly recognize the problems of class and exploitation inherent in past lives, and yet in many senses any anachronism inherent in the adoption of such an ancient figure as a modern gay hero is somehow oddly and disturbingly still imbued with a sense that we have ultimately lost ground as gay persons in some senses in a history that might be called, retrospectively and for the future, gay, or queer history.  This is not to deny the value of modern gay history and the rise of modern mass democratic movements such as the women’s movement, and the gay movement which grew out of it.  Quite the contrary, I and many others rightly support and draw our lifeblood, freedom, and any measure of authentic well-being we have from these movements and from modern gay identity.  And yet, we can and must, I believe, separate out at some point which elements of this history were oppressive and cannot be a part of its future. We might look first at ‘freedom of religion’, which grew up alongside and was a part of Western democratic progression, but which has really been largely the holding hostage of societies to sectarian fights among sociopathologies-cum-religions which are all anti-gay, and the upholding of the Judaic religions’ rights to abuse us and others. Heliogabalus is, among other things, the possibility of a spirituality which has nothing to do with sexual perversion defined against heteronormativity, with desire understood within the problematization of sex and sexuality, a problematization which went hand in hand with their coming into being as concepts.  Such a spirituality would refuse to traffic with the sexual sociopathy and misogyny of Judaism, Christianity, and Islam, and would refuse even their residuum in opinions such as that which holds that Heliogabalus’s assassination was “well deserved”. 

            Gay men have a more realistic and healthy relationship with desire than do heterosexuals, since heterosexuality itself is, as Monique Wittig said, a political regime, and it is a political regime of fear and perversion in which anything but the desperate masturbation of heteronormativity known as “society” will ultimately brook no dissent.  Gay men can have “rights” in this society as long as we keep our place, that of toeing the line of heteronormativity by acting just like heterosexuals (monogamous, dull, slavish, perpetually morose, businesslike, affectatious), or by being their sources of entertainment or amusement, or by providing for them an opportunity to play charitable and throw us such offals as “Well, I don’t think anyone should be beaten up for being gay”.  Queer, gay, lesbian desire must necessarily be dangerous and offensive to such a regime, and could never uphold it or validate it.  To the extent that our desire is dangerous, it is valid.  Here Heliogabalus gives our dreams nourishment so that they might develop into reality and he serves to “educate our desire”, which education Miguel Abensour names as the function of utopian ideas.[ii]  In this case the education is provided in the form of historical evidence of the false and forced relevance of heterosexuality to the political and to the social, and of the sad, denatured character of heteronormative desire.  The especial relationship of gay men to desire is a pillar, I would argue, of future templates for life.  The unproblematization of desire and of sexuality is our future, let me venture to say.  This centrality and elevation of desire, especially sexual desire, in the true spiritual world of gay men, has not gone unnoticed by contemporary academics, and appears for example as the special relationship to “bliss”[iii] or as the “working out of desire”[iv], and yet it has an important existence in all facets of life, its academic treatment being the activity of the theoreticians of desire.

             Happiness in the mode of gay desire has, I would posit, another element aside from that of personal elation and bliss, and that is the desire for the well-being, happinesss, and political and social equality of all.  This part of gay desire, I would argue, is not the same as disingenuous heterosexist desire for equality, which understands freedom of speech as the right to abuse others publicly and which understands equal rights as the right for everyone to be a heterosexual, in other words, as the duty to be fraudulent.  Heliogabalus is, at least in some small sense, the representation of the possibility of real democracy, and of the permanent defeat of disingenuousness and of the forcing of citizens to live the boring and desperate lies of the political regime of heterosexism and to support the quartering of sick and perverse persons by the state in its protection of religious frauds under the guise of ‘freedom of (Judaic/anti-gay) religion’.  Heliogabalus then as a gay hero represents not only the cold slap in the face to heteronormativity but also the possibility of a voluptuous democracy, one in which what is called “fabulousness” from a position of a prosaic heteronormativity is actually reality having asserted itself against the desperate frauds of heterosexual political and social regimes.   I urge us as gay persons to follow our desire into the flames, thinking of Heliogabalus all the while. Let us move forward to a voluptuous democracy. But beware!  Attempts to challenge the dull and prosaicizing existence of the heterosexual political regime might result in your “well-deserved” assassination.    





[i]  This predilection is consistent with the differences between Oriental religions and Western religions, the former of which “undertook to save the individual and ensure his happiness in a life beyond the tomb, while Greek and Roman religions aimed at securing the stability of the state.” Bury, J.B., in Hay, J. Stuart. Heliogabalus. London:  MacMillan, 1911, xxiv.
[ii] For mention in English of Abensour’s idea, see for example Nadir, Christine, ‘Utopian Studies, Environmental Literature, and the Evolution of an Idea: Educating Desire in Miguel Abensour and Ursula K. LeGuin, Utopian Studies, 21 (1), January 2010.   
[iii] Nimmons, David. ‘A Flagrant Joy: Outlaws in Search of Bliss’ in The Soul Beneath the Skin: The Unseen Hearts and Habits of Gay Men, New York:  MacMillan, 2002. 

[iv] See Cohler, Bertram, The Writing of Desire:  Sixty Years of Gay Autobiography, Madison, Wisconsin: University of Wisconsin Press, 2007, passim.