I had the pleasure of attending the European premiere of Kelli Jean Drinkwater's documentary Aquaporko! at the weekend. The short won the Audience Award for Best Documentary at Queer Screen Mardi Gras Film Festival 2013, and should hopefully be doing the festival rounds. Go and see it if you can! I have to say that the opening sequence of underwater beauties gave my loved ones and I the chills.
Aquaporko! is the latest episode in the story of how fat femmes are pioneering fat activism in Australia's metropolitan hubs through synchronised swimming. Fat activism has precedents in synchro: the Padded Lillies were active in The Bay Area in the US, and highly visible for some time, but not so much lately. This and my own history as a synchronised swimmer has led me to follow Aquaporko with interest over the last three years. I first heard of them through Facebook. Kelli Jean was starting out with the idea of doing a queer fat femme synchronised swimming performance at the wonderful Coogee Women's Pool in Sydney. I showed her some basic synchro moves in London via Skype and later took part in an Aquaporko workshop at NOLOSE. Members of the Sydney Aquaporko troupe talked about their experiences at Fat Studies: A Critical Dialogue, a conference at Macquarie University in Sydney in September. Later, a Melbourne chapter got underway and it is this group that forms the focus of the documentary.
The women of Aquaporko look like they're having the time of their lives in the film. We follow them as they practise and perform a series of routines, contextualised with more in-depth interviews with the participants. Aquaporkos describe how the group has helped transform their relationship to their bodies, and how they have found community by swimming together and supporting each other. In performing, we see how Aquaporko is also developing fat space and community beyond the group, involving people of all sizes. Fat representation is usually predicated upon the image of the sad and lonely fatty, but Aquaporko is joyous and shows fat women at the heart of things, supported and loved, and anything but alienated from each other. I was really excited to see swimmer-scholar-activist Jackie Wykes talking about synchro and fat studies, placing Aquaporko in a lineage of queer fat activism (with my own books on display in the shot – proudface!). It was great to see so many people referenced in the film's credits, to acknowledge that it is the product of a movement, as well as the work of a film-maker.
My one reservation about Aquaporko is about the limitations of its cute, kitsch and retro aesthetic. I understand this as central to a particular construction of femme identity, perhaps one that is popular and recognisable to audiences in Sydney and Melbourne. I think cuteness works as an entry point for swimmers who may feel self-conscious, or are new to fat activism, but it also feels quite limiting to me, as if swimmers are trying to protect (themselves? Their audiences?) from the 'ugliness' of fat bodies. I felt that there was a tension in using cuteness, perhaps something about trying to negotiate a space for fat synchro swimmers beyond a poster girl healthism that is common to manifestations of Health At Every Size. I tried to imagine an Aquaporko routine that brought in a more raw, punk or grotesque edge, for example, where the swimmers relinquished their sweetness. Kelli Jean's own body of photographic work is often quite challenging in its representation of fatness, and I wondered if more of her aesthetic could be incorporated into the synchro.
Aquaporko currently swim in roped off lanes at public pools, even when they are performing. This physical marginalisation is perplexing to me. I see no reason why synchronised swimming could not be the new rollerderby, or even bigger: a reclaimed femme-centric community physical activity for all bodies. I think Aquaporko represents a blueprint for public health and 'obesity'. It's screamingly obvious that doing synchro in this way is empowering, health-enhancing and socially-connected, and that swimmers benefit from it enormously. Not only that, but it is inexpensive, and relatively accessible as long as there is a swimming pool nearby. Compared to the cost and risk of anti-obesity policy, and its miserable failure rate, Aquaporko is where health authorities and research institutions should be splashing their cash. But I say this with one important caveat: health promotion professionals without a grounding in community will make a mess of this and endanger it. Aquaporko is gold, but developing it into a broader movement without destroying its central qualities requires sensitivity, and power and autonomy must remain with the fat swimmers themselves.
Showing posts with label queer. Show all posts
Showing posts with label queer. Show all posts
NOLOSE 2013 Announced
Preliminary details for NOLOSE 2013 have just been released. NOLOSE is a unique gathering in the US that has emerged from the fat feminist movement. Historically a lesbian event, the conference is now open to people of all genders and retains a queer and trans sensibility.
NOLOSE 2013 will take place in Portland, Oregon, 19-21 July. Visit the NOLOSE website for more details. Registration opens on 1 March, and there are many opportunities for volunteering.
Survival of the Fattest is this year's theme. This is all about sharing skills and info, and also about: "passing the mic to superfat folks, who bear the burden of so many other NOLOSErs' fears and anxieties, and who so often get left behind when fatties try to prove we're 'just like everyone else.'"
NOLOSE is a pretty amazing experience. But getting to Portland in July is likely to be a bit of a trial for many. There are three Financial Assistance funds available, to which people can now apply. Of particular interest to readers of this blog might be the 12 scholarships covering registration costs to people from groups underrepresented at NOLOSE, including those from outside of the US and North America.
NOLOSE 2013 will take place in Portland, Oregon, 19-21 July. Visit the NOLOSE website for more details. Registration opens on 1 March, and there are many opportunities for volunteering.
Survival of the Fattest is this year's theme. This is all about sharing skills and info, and also about: "passing the mic to superfat folks, who bear the burden of so many other NOLOSErs' fears and anxieties, and who so often get left behind when fatties try to prove we're 'just like everyone else.'"
NOLOSE is a pretty amazing experience. But getting to Portland in July is likely to be a bit of a trial for many. There are three Financial Assistance funds available, to which people can now apply. Of particular interest to readers of this blog might be the 12 scholarships covering registration costs to people from groups underrepresented at NOLOSE, including those from outside of the US and North America.
Graduating as Dr Fat
That orangey dot in the middle of the picture is me onstage being given my Doctorate at the University of Limerick in Ireland. The photo was taken yesterday. I am about to be 'capped,' that is, to have a fancy velvet hat put on my head, which marks my formal entry into the upper ranks of academia.
At the point that this picture is being taken, the Vice President is reading out the title of my thesis: 'Fat Activism: A Queer Autoethnography.' What you can't see is me beaming with delight that the words 'fat,' 'queer' and 'activism' are being treated with extreme gravitas to a large auditorium packed with people. I'm glad that these magic words were spoken and acknowledged in this really formal setting. Fat queer activism – not a joke!
At the point that this picture is being taken, the Vice President is reading out the title of my thesis: 'Fat Activism: A Queer Autoethnography.' What you can't see is me beaming with delight that the words 'fat,' 'queer' and 'activism' are being treated with extreme gravitas to a large auditorium packed with people. I'm glad that these magic words were spoken and acknowledged in this really formal setting. Fat queer activism – not a joke!
I am Hamburger Queen's in-house psychotherapist for 2013
The plus-sized phenomenon formerly known as Burger Queen and renamed Hamburger Queen and is back Back BACK in a couple of months and I'm delighted to announce that I will be Hamburger Queen 2013's in-house psychotherapist.
Here's what happened last year: Overwhelmed by Burger Queen.
Just so you know, Dr Charlotte Cooper's Counselling and Psychotherapy will be opening for business for the general public in the spring. Feel free to email mail@charlottecooper.net to register your interest. More details coming soon.
Here's what happened last year: Overwhelmed by Burger Queen.
Just so you know, Dr Charlotte Cooper's Counselling and Psychotherapy will be opening for business for the general public in the spring. Feel free to email mail@charlottecooper.net to register your interest. More details coming soon.
Queer zine talk with added fat, London, Saturday
I'm giving a little show and tell talk about making and writing for zines, including FaT GiRL and other queer fat activist zines. It's in London on Saturday, part of the inaugural Queer Zine Fest. I have new zines to give away too.
Please come.
Charlotte Cooper's Queer Zine Show and Tell
Queer Zine Fest London
Space Station Sixty-Five
373 Kennington Road
London SE11 4PS
Saturday 8 December 2012
12.00 – 19.00 (I'm on at 14.30)
QZFL Facebook Event
Please come.
Charlotte Cooper's Queer Zine Show and Tell
Queer Zine Fest London
Space Station Sixty-Five
373 Kennington Road
London SE11 4PS
Saturday 8 December 2012
12.00 – 19.00 (I'm on at 14.30)
QZFL Facebook Event
Hot & Heavy: Fierce Fat Girls on Life, Love & Fashion
From the old to the new. The doorbell rang as I was writing that last post with a delivery of my copies of Hot & Heavy: Fierce Fat Girls on Life, Love & Fashion, edited by Virgie Tovar.
Well, I'm not feeling so hot, heavy or fierce today, but this is surely a lift and I'm proud to wrap my fat fists around this book at last. I have a little piece in it, about spitting.
Get yourself a copy, it's available from all the usual places, there will be readings and whatnot to support its publication, and it's gonna be huge.
Tovar, V., ed. (2012) Hot & Heavy: Fierce Fat Girls on Life, Love & Fashion, Berkeley, CA: Seal Press.
Virgie Tovar: Hot & Heavy
Well, I'm not feeling so hot, heavy or fierce today, but this is surely a lift and I'm proud to wrap my fat fists around this book at last. I have a little piece in it, about spitting.
Get yourself a copy, it's available from all the usual places, there will be readings and whatnot to support its publication, and it's gonna be huge.
Tovar, V., ed. (2012) Hot & Heavy: Fierce Fat Girls on Life, Love & Fashion, Berkeley, CA: Seal Press.
Virgie Tovar: Hot & Heavy
Fat People Bash Back
I went to a talk last week by a guy who edited an anthology about Bash Back and was on tour to promote his work. Bash Back is or was a movement based in the US, instigated by anti-assimilationist anarchist queers. It's not a fat thing, but like many aspects of identity politics, there are overlaps. Bash Back used a variety of tactics, including violent direct action against people and property. I understand it as a public statement by brutalised people of defiance, aggression, and refusing to take any more shit.
I did not warm to the guy who spoke. He was just getting into the stride of a self-aggrandising monologue after an hour and a half. I found him arrogant and patronising, a big baby, and wondered if he had any idea about political cultures in the UK, or thought that people here needed educating and inspiring by US activists. He made no mention of historical violent counter-cultural struggle in Europe, such as The Red Army Faction, The Angry Brigade, or radical groups like The Weather Underground or even The Symbionese Liberation Army in the US, which look like blueprints for Bash Back, and ended very badly for the protagonists. Not even a mention of the IRA.
Added to this, I was angry at his racist dismissal of non-violent resistance, his sneering mention of Ghandi, whom he equated with the passive and politically useless caricature of the candlelight vigil (my boyfriend remarked, later on, "Well, you know, that Ghandi stuff worked for India" ie, it had the power to destroy colonialism).
As if that wasn't enough, I was also appalled by his excitement about vigilante mob responses to violence, particularly an episode where Bash Back queers torched a lesbian business because they disagreed with their politics. He said a few times that violence by queer people against assimilationist gay people is as queer as it gets. He conceptualised queer as a hierarchy of radicalism, with him and his pals at the top. But distinctions between radical and assimilationist are not always straightforward; what about Angela Mason, who was associated with The Angry Brigade, and who went on to chair the UK's primo assimilationist lesbian and gay rights organisation for many years?
I could go on complaining about him, but I won't, suffice to say that it was tragic to see baby queers and people who should know better in the audience laughing and going along with him. I felt sorry for the person who was touring with him, who was waiting for their turn to show and tell, who must have to listen to this stuff night after night.
The guy's talk was a test of endurance, but it did prompt me to think more deeply about a few of my own attitudes to political violence in relation to fat activism and my queer anarchist background. These are not always as straightforward as being 'pro' or 'anti' violence. I admire The Black Panthers, for example, and have some understanding of the context in which they bore arms, but I am flatly, completely against gun ownership and believe there is no place for them in everyday life except at the shooting range.
Here are a few more thoughts:
Fantasising about violence is understandable, it's a rare person who hasn't daydreamed about mowing down their enemies, but it is not alright if it spills into non-consensual material reality.
Violence against people is never alright, attacking property where nobody is hurt is more complicated and depends on many factors. Defacing billboards does not strike me as particularly problematic, for example, especially if you can make something more thought provoking out of them, though it's probably annoying for the person that is responsible for putting them up. But burning down someone's house because they did something heinous, as the guy claimed Bash back did? Forget it!
Adding violence to an already violent situation does not end violence, it escalates it. The people who suffer most when violence is brought into the equation are those who are already at the bottom of the pile. Has violence ever made you anything but afraid, full of rage, helpless, devastated, vengeful? I think it's a fantasy too that people ever learn a good lesson through violence, that is, the lesson that the people behind the violence want you to learn. I once went to a school where children were punished by ritualised beatings dished out by the headmaster. If you're crass enough to think this is sexy, you don't deserve to be reading my blog. What this did was create and teach a totalitarian culture of terror and snitching, but it's also one of the things that made me an anarchist, and determined to use my power to abolish systems and cultures like those at that school.
Where people are brutalised and emotions run high, violence, and symbolic violence, appear to offer a simple way out. I see this in knee-jerk responses to fat hate, for example, which construct an enemy in order to dehumanise it. But freedom sought at someone else's expense is not freedom at all, and I am really sick of this kind of aggression in the movement. The problem is that peace-building is hard work. It is a long-term commitment to mind-bending struggle and slog, it requires vision and hope. Seeing your enemy as people like you is a tough call, as is building dialogue, understanding and compromise. This is the work that comes from valuing the equality and validity of all beings, of seeking an ethical use of power. It's a while since I've thought about peace in this way, and I'm surprised that I feel so strongly about it – maybe I haven't been brutalised enough! But in reflecting on power and identity politics, I feel redetermined to invest in more imaginative, complex, and altruistic responses to violence within fat activism.
I did not warm to the guy who spoke. He was just getting into the stride of a self-aggrandising monologue after an hour and a half. I found him arrogant and patronising, a big baby, and wondered if he had any idea about political cultures in the UK, or thought that people here needed educating and inspiring by US activists. He made no mention of historical violent counter-cultural struggle in Europe, such as The Red Army Faction, The Angry Brigade, or radical groups like The Weather Underground or even The Symbionese Liberation Army in the US, which look like blueprints for Bash Back, and ended very badly for the protagonists. Not even a mention of the IRA.
Added to this, I was angry at his racist dismissal of non-violent resistance, his sneering mention of Ghandi, whom he equated with the passive and politically useless caricature of the candlelight vigil (my boyfriend remarked, later on, "Well, you know, that Ghandi stuff worked for India" ie, it had the power to destroy colonialism).
As if that wasn't enough, I was also appalled by his excitement about vigilante mob responses to violence, particularly an episode where Bash Back queers torched a lesbian business because they disagreed with their politics. He said a few times that violence by queer people against assimilationist gay people is as queer as it gets. He conceptualised queer as a hierarchy of radicalism, with him and his pals at the top. But distinctions between radical and assimilationist are not always straightforward; what about Angela Mason, who was associated with The Angry Brigade, and who went on to chair the UK's primo assimilationist lesbian and gay rights organisation for many years?
I could go on complaining about him, but I won't, suffice to say that it was tragic to see baby queers and people who should know better in the audience laughing and going along with him. I felt sorry for the person who was touring with him, who was waiting for their turn to show and tell, who must have to listen to this stuff night after night.
The guy's talk was a test of endurance, but it did prompt me to think more deeply about a few of my own attitudes to political violence in relation to fat activism and my queer anarchist background. These are not always as straightforward as being 'pro' or 'anti' violence. I admire The Black Panthers, for example, and have some understanding of the context in which they bore arms, but I am flatly, completely against gun ownership and believe there is no place for them in everyday life except at the shooting range.
Here are a few more thoughts:
Fantasising about violence is understandable, it's a rare person who hasn't daydreamed about mowing down their enemies, but it is not alright if it spills into non-consensual material reality.
Violence against people is never alright, attacking property where nobody is hurt is more complicated and depends on many factors. Defacing billboards does not strike me as particularly problematic, for example, especially if you can make something more thought provoking out of them, though it's probably annoying for the person that is responsible for putting them up. But burning down someone's house because they did something heinous, as the guy claimed Bash back did? Forget it!
Adding violence to an already violent situation does not end violence, it escalates it. The people who suffer most when violence is brought into the equation are those who are already at the bottom of the pile. Has violence ever made you anything but afraid, full of rage, helpless, devastated, vengeful? I think it's a fantasy too that people ever learn a good lesson through violence, that is, the lesson that the people behind the violence want you to learn. I once went to a school where children were punished by ritualised beatings dished out by the headmaster. If you're crass enough to think this is sexy, you don't deserve to be reading my blog. What this did was create and teach a totalitarian culture of terror and snitching, but it's also one of the things that made me an anarchist, and determined to use my power to abolish systems and cultures like those at that school.
Where people are brutalised and emotions run high, violence, and symbolic violence, appear to offer a simple way out. I see this in knee-jerk responses to fat hate, for example, which construct an enemy in order to dehumanise it. But freedom sought at someone else's expense is not freedom at all, and I am really sick of this kind of aggression in the movement. The problem is that peace-building is hard work. It is a long-term commitment to mind-bending struggle and slog, it requires vision and hope. Seeing your enemy as people like you is a tough call, as is building dialogue, understanding and compromise. This is the work that comes from valuing the equality and validity of all beings, of seeking an ethical use of power. It's a while since I've thought about peace in this way, and I'm surprised that I feel so strongly about it – maybe I haven't been brutalised enough! But in reflecting on power and identity politics, I feel redetermined to invest in more imaginative, complex, and altruistic responses to violence within fat activism.
I entered the 2012 World Gurning Championships
This post isn't really about fat, but it is about beauty and ugliness. I tend to avoid writing about overlapping subjects that I think are often taken as proxies for fat, particularly within feminist theory, because I don't want to lose the centrality of fat to the things I'm working on or thinking about. But here I am making an exception because this experience was so extraordinary.
I don't know when I first encountered gurning. I think I was really young. Perhaps I found out about it from watching The Generation Game, or some local news snippet. The idea of gurning on mainstream TV is ludicrous today, but times were different then. As with life's greatest pleasures, gurning appealed and appalled in equal measure. I think it would be hard to find someone of my generation and demographic who isn't faintly obsessed by it.
Gurning, for people who don't know, is the act of pulling a really grotesque face. The idea is to rearrange your features in the most bizarre and dramatic way possible, without using your hands or any other devices. Its sheer muscle power and imagination. Gurning is about transforming your face. People who are very pretty, very ugly, old, or with supernatural facial control have an advantage as gurners, as do people with no teeth. People on certain rave drugs often find themselves gurning like crazy at 4am, but this is a different kind of gurning to that which I am talking about here.
Egremont, a small town in Cumbria, is the place to be if you are a gurner. Every September the town hosts The Egremont Crab Fair, a gathering that first took place in 1267. The Crab Fair includes a parade, an agricultural fair, a funfair, street entertainment, and The World Gurning Championships.
There are three competitions in the Championship: Junior, Ladies' and Men's. For 27 years the Ladies' competition had been dominated by Anne Woods, but age and frailty had brought about her retirement. In 2011 a younger woman took the trophy. My girlfriend Kay saw her picture in the paper one morning and thought "I could do better than that." This is how the pair of us ended up 300 miles from home, gurning for our lives in front of a packed Market Hall.
We arrived at Egremont too late to see the street parade, but in time to enjoy some of the goings-on in the field. My favourite things were the giant onions in the produce competition, the fancy pigeon competition, the ferret display, and Egremont Town Band. I wish I'd had a better view of the Cumberland and Westmoreland wrestling competition. I stroked an owl and Kay patted a horse. It was a grey day, but people weren't put off by that, or the mud, and there was a good turn-out.
We went off to get some dinner, and then returned to the Market Hall, arriving to a set by Don MacKay, a crooner who sang some karaoke pop hits to get everyone going. A pair of beautiful oil paintings of legendary gurners decorated each side of the stage, we'd come to the right place! In the build-up to the gurning competitions, we enjoyed a Junior Talent Contest, and other competitions for horn-blowing and, er, hunting songs, as well as some comedy and singing. The crowd got busier as the night went on, there was a great atmosphere.
Then it was gurning time. The compere brought on the judges: the Lord Mayor and Lady Mayoress of Copeland, the boss of Egremont and Area Regeneration Partnership, and a bigwig from Sellafield, the local nuclear power plant that employs many people in and around Egremont. They sat at a table at the side of the stage.
Anyone can sign up to take part in the Championship. You just have to go and put your name down on the list for each competition. You then get called up to the stage, the compere asks where you're from, and you go over to another guy called Kevin who puts the braffin round your neck. The braffin is a horse collar used to frame each gurner's face. You gurn, he guides you to the judges where you gurn at each of them in turn. Kevin then shuffles you to the middle of the stage, where you gurn wildly at the audience to the left, the centre and the right. Everyone gets a good look at your gurn and cheers or cringes appropriately. I didn't realise this before, but your stance is also part of the gurn, lots of people pulled a kind of ape-like, lumbering stance, most people are sort of crouch when they put on the braffin, like they're ready to spring at you. It is an assertive stance. After you've gurned, the braffin comes off, you leave the stage and watch the rest, hoping that you've given it your best.
During the wonderful kids' competition I started to see a bit more of what gurning is about, or at least what I think it's about. The rules say that you are judged on your ability to transform your face. Before the competition, I wondered if gurning drew on people's fear and hatred of disabled faces, or underclass faces. When I was a kid it was common to do disablist renditions of 'flid' or 'spazz' in the playground, indicating stupidity. I wondered, too, if the gurn was connected to racist caricatures of the primitive savage, especially given people's animalistic stances. I'm not sure, but I don't think so. Gurning looked much more to me like an embodied discourse of disrespect using the pleasures of being really grotesque. This is very queer, I think. You gurn to a panel of the great and the good, in front of an audience of people over whom they have power. I couldn't help but think that this was a great subversion of their power, and a reclaiming of power for the people. "You think you're so great? Here's what I think of you, and you can't touch me," is the sentiment I felt in the competition. It reminded me of sticking your tongue out, or pulling a face behind one's back, forms of resistance that anyone can do. Although you're gurning at the judges, you're gurning for the audience, from which you come and to which you return. Generations of gurning families take part in the Championships every year. I love that passing-on of gurning know-how.
I hadn't planned on entering myself into the gurning, but I enjoyed seeing the kids pull faces at the Lord and Lady Mayor so much that I thought, "Why not?". Who wouldn't want the chance to pull a terrible face at a manager of a nuclear power plant in front of people he hires, fires and bosses around? Kay didn't mind and didn't think I'd be stealing her thunder. I practised a face quickly, downturned mouth, crinkly chin, cross-eyes, and surprised eyebrows. That would do.
Suddenly it was the Ladies' competition and I was called up first. My legs were shaking as I got on the stage. I went and gurned as hard as I could. I couldn't really see anything because my eyes were crossed, but I made out the kindly and interested judges' expressions as I pulled the most insolent face at them I could muster. As Kevin shuffled me to the middle of the stage, I felt that I had to do something with my arms, so I pretended to be an angry bearcat and clawed at the air with my fingers. Here's a tiny video clip (.mov, 3mb). Kevin took the braffin off me and I nipped down the stairs to watch Kay take her turn. She was brilliant.
Kay's secret weapon in the competition was her fat neck, a feature that she had already put to good use in various fancy dress scenarios, and in group or formal photographs where she wishes to convey disrespect. I have a photo of her doing 'fat neck' on the jumbotron at the Aquatic Centre in the Olympic Park, for example, as well as another of her standing with a pair of armed police. I would like to get a picture of her doing fat neck with a royal, or one of the Camerons. I didn't think fat neck was enough to get her through the competition, so she pulled a variety of faces and in the weeks before the competition I coached her through a gurn that drew on the best elements. This included fat neck, protuberant wet lips, one big bulging glaring eye, one small, and some forehead wrinkles. Killer!
I feel compelled to talk about gender and gurning. The women's – or rather, ladies' – competition is secondary to the men's. I don't know how long there has been a women's competition, they aren't included on the Crab Fair's Gurning Hall of Fame, although there are notes that women entered the main competition for the first time in 1966, and 1974 was the only time a woman in that competition reached the top three. The women's prizes are smaller, there are fewer entrants, and far less fanfair, although 2012 marked the first time the Anne Woods prize, a special prize, was awarded to the women's winner.
I think it's terrible that women are secondary, though it reflects a common and wider marginalisation of women in sport in general. It might also echo the social positioning of women in northern working class communities such as Egremont, most of the entrants were from much further away whereas the men's competition is more local. But gurning is far risker for a woman than for a man. Women are supposed to be pretty and nice, and compliant. Gurning is a fantastic refusal of those social constrictions, it is a really brave thing for a woman, a lady no less, to make herself publicly and gloriously ugly, or to flaunt her age or toothlessness, and to seek reward for it. I think the guts of women who dare to gurn should be acknowledged.
There was a short break and then it was the men's competition. About twenty men took part, give or take a few. Up they popped, one after the other. Most were forgettable, but some were really amazing. How do they get their faces to do that? It was no surprise that Tommy Mattinson scooped the title for the fourteenth(?) time. In everyday life he looks like a distant cousin of George Michael, but that braffin transforms him into something eye-popping and inexplicable. I can't even describe it, let alone think about how he manages to do it. His gurn is terrifying and awesome. The runners up also did things with their faces too weird to understand.
Neither Kay nor I won the women's title, alas. But Kay came second! She won a rosette, a plaque and £20. We were elated! I think Kay's gurn must have been really good for the judges to award a southerner a prize. Helen Irving was truly deserving of the winning spot, delivering a gurn in which she, um, inflated her face. As we left the Market Hall, we saw her sitting with Anne Woods, hopefully swapping tips and notes. Gurn on, sisters.
I don't know when I first encountered gurning. I think I was really young. Perhaps I found out about it from watching The Generation Game, or some local news snippet. The idea of gurning on mainstream TV is ludicrous today, but times were different then. As with life's greatest pleasures, gurning appealed and appalled in equal measure. I think it would be hard to find someone of my generation and demographic who isn't faintly obsessed by it.
Gurning, for people who don't know, is the act of pulling a really grotesque face. The idea is to rearrange your features in the most bizarre and dramatic way possible, without using your hands or any other devices. Its sheer muscle power and imagination. Gurning is about transforming your face. People who are very pretty, very ugly, old, or with supernatural facial control have an advantage as gurners, as do people with no teeth. People on certain rave drugs often find themselves gurning like crazy at 4am, but this is a different kind of gurning to that which I am talking about here.
Egremont, a small town in Cumbria, is the place to be if you are a gurner. Every September the town hosts The Egremont Crab Fair, a gathering that first took place in 1267. The Crab Fair includes a parade, an agricultural fair, a funfair, street entertainment, and The World Gurning Championships.
There are three competitions in the Championship: Junior, Ladies' and Men's. For 27 years the Ladies' competition had been dominated by Anne Woods, but age and frailty had brought about her retirement. In 2011 a younger woman took the trophy. My girlfriend Kay saw her picture in the paper one morning and thought "I could do better than that." This is how the pair of us ended up 300 miles from home, gurning for our lives in front of a packed Market Hall.
We arrived at Egremont too late to see the street parade, but in time to enjoy some of the goings-on in the field. My favourite things were the giant onions in the produce competition, the fancy pigeon competition, the ferret display, and Egremont Town Band. I wish I'd had a better view of the Cumberland and Westmoreland wrestling competition. I stroked an owl and Kay patted a horse. It was a grey day, but people weren't put off by that, or the mud, and there was a good turn-out.
We went off to get some dinner, and then returned to the Market Hall, arriving to a set by Don MacKay, a crooner who sang some karaoke pop hits to get everyone going. A pair of beautiful oil paintings of legendary gurners decorated each side of the stage, we'd come to the right place! In the build-up to the gurning competitions, we enjoyed a Junior Talent Contest, and other competitions for horn-blowing and, er, hunting songs, as well as some comedy and singing. The crowd got busier as the night went on, there was a great atmosphere.
Then it was gurning time. The compere brought on the judges: the Lord Mayor and Lady Mayoress of Copeland, the boss of Egremont and Area Regeneration Partnership, and a bigwig from Sellafield, the local nuclear power plant that employs many people in and around Egremont. They sat at a table at the side of the stage.
Anyone can sign up to take part in the Championship. You just have to go and put your name down on the list for each competition. You then get called up to the stage, the compere asks where you're from, and you go over to another guy called Kevin who puts the braffin round your neck. The braffin is a horse collar used to frame each gurner's face. You gurn, he guides you to the judges where you gurn at each of them in turn. Kevin then shuffles you to the middle of the stage, where you gurn wildly at the audience to the left, the centre and the right. Everyone gets a good look at your gurn and cheers or cringes appropriately. I didn't realise this before, but your stance is also part of the gurn, lots of people pulled a kind of ape-like, lumbering stance, most people are sort of crouch when they put on the braffin, like they're ready to spring at you. It is an assertive stance. After you've gurned, the braffin comes off, you leave the stage and watch the rest, hoping that you've given it your best.
During the wonderful kids' competition I started to see a bit more of what gurning is about, or at least what I think it's about. The rules say that you are judged on your ability to transform your face. Before the competition, I wondered if gurning drew on people's fear and hatred of disabled faces, or underclass faces. When I was a kid it was common to do disablist renditions of 'flid' or 'spazz' in the playground, indicating stupidity. I wondered, too, if the gurn was connected to racist caricatures of the primitive savage, especially given people's animalistic stances. I'm not sure, but I don't think so. Gurning looked much more to me like an embodied discourse of disrespect using the pleasures of being really grotesque. This is very queer, I think. You gurn to a panel of the great and the good, in front of an audience of people over whom they have power. I couldn't help but think that this was a great subversion of their power, and a reclaiming of power for the people. "You think you're so great? Here's what I think of you, and you can't touch me," is the sentiment I felt in the competition. It reminded me of sticking your tongue out, or pulling a face behind one's back, forms of resistance that anyone can do. Although you're gurning at the judges, you're gurning for the audience, from which you come and to which you return. Generations of gurning families take part in the Championships every year. I love that passing-on of gurning know-how.
I hadn't planned on entering myself into the gurning, but I enjoyed seeing the kids pull faces at the Lord and Lady Mayor so much that I thought, "Why not?". Who wouldn't want the chance to pull a terrible face at a manager of a nuclear power plant in front of people he hires, fires and bosses around? Kay didn't mind and didn't think I'd be stealing her thunder. I practised a face quickly, downturned mouth, crinkly chin, cross-eyes, and surprised eyebrows. That would do.
Suddenly it was the Ladies' competition and I was called up first. My legs were shaking as I got on the stage. I went and gurned as hard as I could. I couldn't really see anything because my eyes were crossed, but I made out the kindly and interested judges' expressions as I pulled the most insolent face at them I could muster. As Kevin shuffled me to the middle of the stage, I felt that I had to do something with my arms, so I pretended to be an angry bearcat and clawed at the air with my fingers. Here's a tiny video clip (.mov, 3mb). Kevin took the braffin off me and I nipped down the stairs to watch Kay take her turn. She was brilliant.
Kay's secret weapon in the competition was her fat neck, a feature that she had already put to good use in various fancy dress scenarios, and in group or formal photographs where she wishes to convey disrespect. I have a photo of her doing 'fat neck' on the jumbotron at the Aquatic Centre in the Olympic Park, for example, as well as another of her standing with a pair of armed police. I would like to get a picture of her doing fat neck with a royal, or one of the Camerons. I didn't think fat neck was enough to get her through the competition, so she pulled a variety of faces and in the weeks before the competition I coached her through a gurn that drew on the best elements. This included fat neck, protuberant wet lips, one big bulging glaring eye, one small, and some forehead wrinkles. Killer!
I feel compelled to talk about gender and gurning. The women's – or rather, ladies' – competition is secondary to the men's. I don't know how long there has been a women's competition, they aren't included on the Crab Fair's Gurning Hall of Fame, although there are notes that women entered the main competition for the first time in 1966, and 1974 was the only time a woman in that competition reached the top three. The women's prizes are smaller, there are fewer entrants, and far less fanfair, although 2012 marked the first time the Anne Woods prize, a special prize, was awarded to the women's winner.
I think it's terrible that women are secondary, though it reflects a common and wider marginalisation of women in sport in general. It might also echo the social positioning of women in northern working class communities such as Egremont, most of the entrants were from much further away whereas the men's competition is more local. But gurning is far risker for a woman than for a man. Women are supposed to be pretty and nice, and compliant. Gurning is a fantastic refusal of those social constrictions, it is a really brave thing for a woman, a lady no less, to make herself publicly and gloriously ugly, or to flaunt her age or toothlessness, and to seek reward for it. I think the guts of women who dare to gurn should be acknowledged.
There was a short break and then it was the men's competition. About twenty men took part, give or take a few. Up they popped, one after the other. Most were forgettable, but some were really amazing. How do they get their faces to do that? It was no surprise that Tommy Mattinson scooped the title for the fourteenth(?) time. In everyday life he looks like a distant cousin of George Michael, but that braffin transforms him into something eye-popping and inexplicable. I can't even describe it, let alone think about how he manages to do it. His gurn is terrifying and awesome. The runners up also did things with their faces too weird to understand.
Neither Kay nor I won the women's title, alas. But Kay came second! She won a rosette, a plaque and £20. We were elated! I think Kay's gurn must have been really good for the judges to award a southerner a prize. Helen Irving was truly deserving of the winning spot, delivering a gurn in which she, um, inflated her face. As we left the Market Hall, we saw her sitting with Anne Woods, hopefully swapping tips and notes. Gurn on, sisters.
The Queerness of Fat Activism Show and Tell in London
I'm going to do a little show and tell of the presentation I gave in Toronto in June. This will be a sit-round-the-table affair, rather than me standing at a lectern in front of a packed room. There won't be a panel or a dance afterwards, but there will be lots of time for talking about this stuff and asking questions. It's part of The Weigh In, a monthly get-together for fat activists that takes place at a vegan community café in London.
The presentation is called The Queerness of Fat Activism, and it's about queer people as well as how qualities associated with queerness can illuminate fat activism.
The Weigh In Facebook Event
Thursday, 18 October 2012
19:00 - 21:00
Pogo Cafe
76 Clarence Road
London E5 8HB
FREE! All welcome.
The presentation is called The Queerness of Fat Activism, and it's about queer people as well as how qualities associated with queerness can illuminate fat activism.
The Weigh In Facebook Event
Thursday, 18 October 2012
19:00 - 21:00
Pogo Cafe
76 Clarence Road
London E5 8HB
FREE! All welcome.
Reflecting on the queerness of fat activism in Toronto
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| Jen took this picture of me trying to look suitably authoritative in my light-up epidemic tiara |
I just wanted to say that The Queerness of Fat Activism presentation and panel in Toronto this week was a really fantastic experience, I'm so proud to have been a part of it and feel very hopeful about it too. Here are five reasons why:
1. I don't know how many people came, I tried to count and estimate, maybe around 200? Anyway, we packed the ballroom at The Gladstone Hotel in Toronto. I'm sorry that people had to stand, but you know you're onto a good thing when people decide to stay and listen to what is basically a lecture despite not having a place to sit.
2. I have heard many people in Toronto say that there isn't much fat activism there. Yet this is a city that can pack out a ballroom to hear someone from out of town talk about fat. This proves that there is a constituency and an appetite for fat activism in the city. It means that if people want to do stuff around fat, other people will support it. This is very exciting.
3. I thought it was really great to speak and have a panel of diverse local fat activists talk about my work and make the space their own. They were: Onyii Udegbe, Gigi Basanta, Chelsey Lichtman, Michelle Allison, Nik Red, Jennifer DePoe, Alina Cubas and Tracy Tidgwell. I have become so irritable about activists who talk at communities that are not their own and start making demands without really understanding the local picture. Anyway, it felt like a really great dialogue and it gave me a lot of things to think about, especially Onyii's questions about what fat activism might look like for people who have experienced genocide. It made me hunger for more deep and thoughtful engagement with intersectionality.
4. It wasn't just the panel that made this a community event, there were many people supporting it, including an organising committee, volunteers, performers and party-makers, inter-departmental academics at Ryerson University, artists, and so on. It's really great when people in different worlds come together to make something. I love a good mixture of things. Many people at the event were very new to fat stuff, and others had much more experience, seeing them benefit from each other's presence was a total thrill.
5. I really love getting a giant cheer when I speak. I'm facing a big and scary personal transition at the moment, and need all the encouragement I can get. It will be a long time until I forget the sound of the fat activists of Toronto cheering me on. Thanks everyone.
By the way:
- Some people posted comments about the event on its Facebook page
- Gabriela Falarz wrote a blog post about it
- Fat Awesome and Queer are recruiting
Toronto: The Queerness of Fat Activism with Charlotte Cooper
I always feel a bit strange about referring to myself in the third person, but I can't resist it here because I am over the moon to announce the final details for this talk that I'm giving in Toronto in a couple of weeks.
Ryerson University are hosting the event at the Gladstone Hotel. Following my talk there will be a panel discussion and then a party! ASL interpretation is provided and the venue is wheelchair accessible and supports attendant care. It's free.
Here's what I'm going to be talking about: having conducted an autoethnography of fat activism, I have found that this social movement is more complex than the literature and popular assumptions of it currently presume. In this presentation I will use 'queer' to theorise some of these complexities. I begin by acknowledging that there are many queers in my particular social networks of fat activism because of genealogies of radical lesbian fat feminism in the West. But queer can also be thought of as a series of qualities that expands fat activism. Sharing examples, I will show that a queered social movement is one where a common agenda is not necessary for social change; where being normal and nice is overrated; where sometimes the irrational is a productive course of action; and where it is possible to organise beyond the interests of dominant discourse. Queering fat activism matters because it increases access to social activism, enables people to develop liveable lives in the present, and adds to the well-being of people of all sizes.
The Queerness of Fat Activism with Charlotte Cooper
26 June 2012, Doors 6.45pm COME EARLY!
The Gladstone Hotel
1214 Queen Street West, Toronto
The Queerness of Fat Activism with Charlotte Cooper: Facebook Event
Afterparty: The Crush Project presents CHAFE
Come along if you can, and tell anyone you know who can get to Toronto. Here's what people are already saying about the event:
The Queerness of Fat Activism with Charlotte Cooper – poster by Sam Abel (.pdf, 4mb)
Many thanks to the School of Disability Studies, the School of Social Work, the Department of Psychology and Critical Dietetics at Ryerson, as well as the Irish Social Sciences Platform for making this happen. Thanks also to the fat and queer activists of Toronto who have created a space in which an event like this can happen.
Also, earlier this week I made a list of introductory reading about fat and queer activism for anyone that's interested. It's a real mixture of things. No tests, no pressure, read or ignore at your leisure.
Cooper, C. (1996) 'Fitting' in Bernstein, R. and Clark Silberman, S., eds., Generation Q: gays, lesbians and bisexuals born around 1969's Stonewall riots tell their stories of growing up in the age of information, Los Angeles: Alyson, 59-64.
Cooper, C. (1998) Fat & Proud: The Politics of Size. London: The Women's Press.
Cooper, C. (2009) 'Fat Activism in Ten Astonishing, Beguiling, Inspiring and Beautiful Episodes' in Tomrley, C. and Kaloski Naylor, A., eds., Fat Studies In The UK, York: Raw Nerve Books, 19-31.
Cooper, C. (2010) 'Fat is a feminist issue, but whose feminism?', [online], available: http://www.thescavenger.net/feminism-a-pop-culture/fat-is-a-feminist-issue-but-whose-feminism-90645-428.html [accessed 11 June 2012]
Cooper, C. (2010) 'Charlotte Cooper and Judy Freespirit in Conversation, June 2010', Obesity Timebomb [online], available: http://obesitytimebomb.blogspot.com/2010/09/charlotte-cooper-and-judy-freespirit-in.html [accessed 11 June 2012]
Cooper, C. (2010) 'Olympics/Uhlympics: Living in the Shadow of the Beast', thirdspace, 9(2). [Online] Available: http://www.thirdspace.ca/journal/article/view/cooper [accessed: 11 June 2012].
Cooper, C. (2011) 'A Queer and Trans Fat Activist Timeline - zine download', Obesity Timebomb [online], available: http://obesitytimebomb.blogspot.com/p/queer-and-trans-fat-activist-timeline.html [accessed 11 June 2012]
Cooper, C. (2011) 'Queer Hapas, fat activism and weight loss surgery', Obesity Timebomb [online], available: http://obesitytimebomb.blogspot.com/2011/03/queer-hapas-fat-activism-and-weight.html [accessed 11 June 2012]
Cooper, C. (2012) 'A Queer and Trans Fat Activist Timeline: Queering Fat Activist Nationality and Cultural Imperialism', Fat Studies: An Interdisciplinary Journal of Body Weight and Society, 1(1), 61-74.
Fontaine, G. (2008) 'Keynote Address: Nolose 2008 - More Than Just Fat: The Intersection of All of Our Identities', in NOLOSE, Northampton MA. [online] Available: http://www.google.co.uk/url?sa=t&rct=j&q&esrc=s&source=web&cd=1&ved=0CFUQFjAA&url=http%3A%2F%2Fwww.nolose.org%2F08%2Fgeleni_fontaine08.pdfamp;ei=ohnWT627HvC10QXqps36Aw&usg=AFQjCNFdJNL4C4bcuUVt82f7o2gTA8dxAw [accessed 11 June 2012]
Freespirit, J. (1983) 'A Day In My Life' in Schoenfielder, L. & Wieser, B. , ed. Shadow On A Tightrope: Writings By Women on Fat Oppression, San Francisco: Aunt Lute, 118-120.
Freespirit, J. (2003) 'On Ward G' in Koppelman, S., ed. The Strange History of Suzanne LaFleshe (and other stories of women and fatness), New York: The Feminist Press at the City University of New York, 153-160.
Gingras, J. R. (2009) Longing for Recognition: The Joys, Complexities, and Contradictions of Practicing Dietetics, York: Raw Nerve.
Johnston, J. and Taylor, J. (2008) 'Feminist Consumerism and Fat Activists: A Comparative Study of Grassroots Activism and the Dove Real Beauty Campaign', Signs: Journal of Women in Culture and Society, 33(4), 941-966.
LeBesco, K. (2001) 'Queering Fat Bodies/Politics' in Braziel, J. E. and LeBesco, K., eds., Bodies Out of Bounds: Fatness and Transgression, Los Angeles: University of California Press, 74-87.
LeBesco, K. (2004) Revolting Bodies: The Struggle to Redefine Fat Identity, Amherst, MA: University of Massachusetts Press.
Mitchell, A. (2005) 'Pissed Off' in Kulick, D. and Meneley, A., eds., Fat: The Anthropology of an Obsession, London: Penguin, 211-225.
Moon, M. and Kosofsky Sedgwick, E. (1994) 'Divinity: A Dossier, A Performance Piece, A Little-Understood Emotion' in Kosofsky Sedgwick, E., ed. Tendencies, Durham, NC: Duke University Press, 211-246.
Rensenbrink, G. (2010) 'Fat's no Four-letter Word: Fat Feminism and identity Politics in the 1970s and 1980s' in Levy-Navarro, E., ed. Historicizing Fat in Anglo-American Culture, Columbus OH: The Ohio State University Press, 213-243.
Rothblum, E. and Solovay, S. (2009) The Fat Studies Reader, New York: New York University Press.
Schoenfielder, L. and Wieser, B. (1983) Shadow On A Tightrope: Writings By Women on Fat Oppression, San Francisco: Aunt Lute.
Shuai, T., Mozee, G., Paulus, K., Rachel, Fontaine, G., Weintraub, A., Herrington, J., Joe, Sondra and Zoe (2011) 'NOLOSE Policy Change: Inclusion and Moving from Identity to Intention', [online], available: http://www.nolose.org/11/genderpolicy.php [accessed 11 June 2012]
Snider, S. (2009) 'Fat Girls and Size Queens: Alternative Publications and the Visualizing of Fat and Queer Eroto-politics in Contemporary American Culture' in Rothblum, E. and Solovay, S., eds., The Fat Studies Reader, New York: New York University Press, 223-230.
Stinson, S. (2004) Venus of Chalk, Ann Arbor, MI: Firebrand Books.
Tomrley, C. and Kaloski Naylor, A. (2009) Fat Studies In The UK, York: Raw Nerve Books.
White, F. R. (2012) 'Fat, Queer, Dead: 'Obesity' and the Death Drive', Somatechnics, 2(1), 1-17.
Ryerson University are hosting the event at the Gladstone Hotel. Following my talk there will be a panel discussion and then a party! ASL interpretation is provided and the venue is wheelchair accessible and supports attendant care. It's free.
Here's what I'm going to be talking about: having conducted an autoethnography of fat activism, I have found that this social movement is more complex than the literature and popular assumptions of it currently presume. In this presentation I will use 'queer' to theorise some of these complexities. I begin by acknowledging that there are many queers in my particular social networks of fat activism because of genealogies of radical lesbian fat feminism in the West. But queer can also be thought of as a series of qualities that expands fat activism. Sharing examples, I will show that a queered social movement is one where a common agenda is not necessary for social change; where being normal and nice is overrated; where sometimes the irrational is a productive course of action; and where it is possible to organise beyond the interests of dominant discourse. Queering fat activism matters because it increases access to social activism, enables people to develop liveable lives in the present, and adds to the well-being of people of all sizes.
The Queerness of Fat Activism with Charlotte Cooper
26 June 2012, Doors 6.45pm COME EARLY!
The Gladstone Hotel
1214 Queen Street West, Toronto
The Queerness of Fat Activism with Charlotte Cooper: Facebook Event
Afterparty: The Crush Project presents CHAFE
Come along if you can, and tell anyone you know who can get to Toronto. Here's what people are already saying about the event:
Charlotte Cooper will blow your mind. if you have the opportunity to see her band Homosexual Death Drive never ever ever miss it. It will do everything for you that you ever needed. I love Charlotte Cooper in ways and magnitudes that I can never express. (Allyson Mitchell)The other thing is, isn't the poster for the event fantastic! It's designed by Sam Abel, you can see more of her work at Saucy Nüdels. Would you like to see a copy of this poster on your wall, or on a noticeboard, or all over town? Download it right now!
NO REALLY I DON'T THINK PEOPLE EVEN UNDERSTAND HOW INCREDIBLE THIS IS GOING TO BE. (Chelsey Lichtawoman)
The Queerness of Fat Activism with Charlotte Cooper – poster by Sam Abel (.pdf, 4mb)
Many thanks to the School of Disability Studies, the School of Social Work, the Department of Psychology and Critical Dietetics at Ryerson, as well as the Irish Social Sciences Platform for making this happen. Thanks also to the fat and queer activists of Toronto who have created a space in which an event like this can happen.
Also, earlier this week I made a list of introductory reading about fat and queer activism for anyone that's interested. It's a real mixture of things. No tests, no pressure, read or ignore at your leisure.
Cooper, C. (1996) 'Fitting' in Bernstein, R. and Clark Silberman, S., eds., Generation Q: gays, lesbians and bisexuals born around 1969's Stonewall riots tell their stories of growing up in the age of information, Los Angeles: Alyson, 59-64.
Cooper, C. (1998) Fat & Proud: The Politics of Size. London: The Women's Press.
Cooper, C. (2009) 'Fat Activism in Ten Astonishing, Beguiling, Inspiring and Beautiful Episodes' in Tomrley, C. and Kaloski Naylor, A., eds., Fat Studies In The UK, York: Raw Nerve Books, 19-31.
Cooper, C. (2010) 'Fat is a feminist issue, but whose feminism?', [online], available: http://www.thescavenger.net/feminism-a-pop-culture/fat-is-a-feminist-issue-but-whose-feminism-90645-428.html [accessed 11 June 2012]
Cooper, C. (2010) 'Charlotte Cooper and Judy Freespirit in Conversation, June 2010', Obesity Timebomb [online], available: http://obesitytimebomb.blogspot.com/2010/09/charlotte-cooper-and-judy-freespirit-in.html [accessed 11 June 2012]
Cooper, C. (2010) 'Olympics/Uhlympics: Living in the Shadow of the Beast', thirdspace, 9(2). [Online] Available: http://www.thirdspace.ca/journal/article/view/cooper [accessed: 11 June 2012].
Cooper, C. (2011) 'A Queer and Trans Fat Activist Timeline - zine download', Obesity Timebomb [online], available: http://obesitytimebomb.blogspot.com/p/queer-and-trans-fat-activist-timeline.html [accessed 11 June 2012]
Cooper, C. (2011) 'Queer Hapas, fat activism and weight loss surgery', Obesity Timebomb [online], available: http://obesitytimebomb.blogspot.com/2011/03/queer-hapas-fat-activism-and-weight.html [accessed 11 June 2012]
Cooper, C. (2012) 'A Queer and Trans Fat Activist Timeline: Queering Fat Activist Nationality and Cultural Imperialism', Fat Studies: An Interdisciplinary Journal of Body Weight and Society, 1(1), 61-74.
Fontaine, G. (2008) 'Keynote Address: Nolose 2008 - More Than Just Fat: The Intersection of All of Our Identities', in NOLOSE, Northampton MA. [online] Available: http://www.google.co.uk/url?sa=t&rct=j&q&esrc=s&source=web&cd=1&ved=0CFUQFjAA&url=http%3A%2F%2Fwww.nolose.org%2F08%2Fgeleni_fontaine08.pdfamp;ei=ohnWT627HvC10QXqps36Aw&usg=AFQjCNFdJNL4C4bcuUVt82f7o2gTA8dxAw [accessed 11 June 2012]
Freespirit, J. (1983) 'A Day In My Life' in Schoenfielder, L. & Wieser, B. , ed. Shadow On A Tightrope: Writings By Women on Fat Oppression, San Francisco: Aunt Lute, 118-120.
Freespirit, J. (2003) 'On Ward G' in Koppelman, S., ed. The Strange History of Suzanne LaFleshe (and other stories of women and fatness), New York: The Feminist Press at the City University of New York, 153-160.
Gingras, J. R. (2009) Longing for Recognition: The Joys, Complexities, and Contradictions of Practicing Dietetics, York: Raw Nerve.
Johnston, J. and Taylor, J. (2008) 'Feminist Consumerism and Fat Activists: A Comparative Study of Grassroots Activism and the Dove Real Beauty Campaign', Signs: Journal of Women in Culture and Society, 33(4), 941-966.
LeBesco, K. (2001) 'Queering Fat Bodies/Politics' in Braziel, J. E. and LeBesco, K., eds., Bodies Out of Bounds: Fatness and Transgression, Los Angeles: University of California Press, 74-87.
LeBesco, K. (2004) Revolting Bodies: The Struggle to Redefine Fat Identity, Amherst, MA: University of Massachusetts Press.
Mitchell, A. (2005) 'Pissed Off' in Kulick, D. and Meneley, A., eds., Fat: The Anthropology of an Obsession, London: Penguin, 211-225.
Moon, M. and Kosofsky Sedgwick, E. (1994) 'Divinity: A Dossier, A Performance Piece, A Little-Understood Emotion' in Kosofsky Sedgwick, E., ed. Tendencies, Durham, NC: Duke University Press, 211-246.
Rensenbrink, G. (2010) 'Fat's no Four-letter Word: Fat Feminism and identity Politics in the 1970s and 1980s' in Levy-Navarro, E., ed. Historicizing Fat in Anglo-American Culture, Columbus OH: The Ohio State University Press, 213-243.
Rothblum, E. and Solovay, S. (2009) The Fat Studies Reader, New York: New York University Press.
Schoenfielder, L. and Wieser, B. (1983) Shadow On A Tightrope: Writings By Women on Fat Oppression, San Francisco: Aunt Lute.
Shuai, T., Mozee, G., Paulus, K., Rachel, Fontaine, G., Weintraub, A., Herrington, J., Joe, Sondra and Zoe (2011) 'NOLOSE Policy Change: Inclusion and Moving from Identity to Intention', [online], available: http://www.nolose.org/11/genderpolicy.php [accessed 11 June 2012]
Snider, S. (2009) 'Fat Girls and Size Queens: Alternative Publications and the Visualizing of Fat and Queer Eroto-politics in Contemporary American Culture' in Rothblum, E. and Solovay, S., eds., The Fat Studies Reader, New York: New York University Press, 223-230.
Stinson, S. (2004) Venus of Chalk, Ann Arbor, MI: Firebrand Books.
Tomrley, C. and Kaloski Naylor, A. (2009) Fat Studies In The UK, York: Raw Nerve Books.
White, F. R. (2012) 'Fat, Queer, Dead: 'Obesity' and the Death Drive', Somatechnics, 2(1), 1-17.
Beth D looks up to me, and I look up to this lot
I'm working hard trying to wind up my PhD. I spend most days grimacing at my computer for hours on end. There aren't many laughs round here at the moment.
A little bit of sweetness came my way last night, however. I was doing the washing-up from dinner and my girlfriend came in, she had been online and had seen a link to a new interview in which superstar of the universe Beth Ditto name-checked me as one of the fat activists she looks up to.
I get love mail from readers from time to time, it started when I published my first book in 1998 and it's never really stopped, so I know that there are people in the world who appreciate my work. I see my book in libraries, dog-eared, underlined, well-read. Because my life is not very glamorous or well-paid, and because I know and have known abuse, these little messages are a great boost. Coming from Beth, though, well, that's really excellent. I have met some of my heroes and they are generally disappointing, but Beth is in another league; she has heart, humanity and politics, she makes you want to dance, and she lights the way. To think that I do things that she respects is really exciting. Despite my current gloom and angst, I have allowed myself to crack a tiny, sneaky, proud smile.
This morning I was thinking about the people I look up to in fat activism. Fandom has little interest for me because it is dehumanising, it's kind of flat. What I seek is deep and rich mutual engagement with people's work and ideas. In this way, I think of myself as standing on the shoulders of giants, and I hope that people will use my shoulders too (though credit me if you use my work please!), and that in time there will be towers of us, interlinked. In 21st century Western culture there's a faith in this figure of the lone leader but in fat activism I think this is a myth and I would advise scepticism of anyone who claims to have invented this stuff, or is looking to be the spokesperson for the movement, because there are so many fantastic activists who came before the current generation and I want to see them name-checked too! More than scepticism, I would advise people to visit an archive, ask around, and bone up on fat activist histories. My Queer and Trans Fat Activist Timeline project can help with this.
So I thought I'd name some names. There are many people in fat activism that I respect, but these people are the bomb:
Llewellyn Louderback left fat activism almost as soon as he started it, but not without publishing an article and a book that had a big influence on the movement. Over 40 years later, Fat Power is still amazingly relevant. He had a vision and the means to realise it; we should all be so lucky.
The fat feminists. These women, often lesbians, developed a political analysis of fat that included intersectionality, community and culture. Their feminism enabled fat women to locate the sources of oppression and liberation in everyday moments. Their work is often painfully obscure, but they are heroes in my world, the muthas of the movement, I am indebted to them beyond belief for their work, which has enabled me and many others to thrive. Sara Golda Bracha Fishman, also known as Vivian Mayer and Aldebaran, Judy Freespirit and Lynn McAfee are the key people who come to mind. They developed The Fat Underground into an organisation that defined fat activism, and still does to a great extent. Judy and Lynn went on to develop other significant fat activist projects, Sara helped develop fat activism on the East Coast of the USA, and produced this excellent article: Life In The Fat Underground. Elana Dykewomon and Judith Stein were also associated with these women. Elana published the most startling essays and poems documenting early fat feminism; Judith was an important mover and shaker in Boston, pioneering women's health, fat activism, and Jewish lesbian feminist politics.
Heather Smith used fat feminism from the US to develop a fat feminist community in the UK in the late 1980s. Other women were involved with the London Fat Women's Group, but it is Heather's articles and appearances in the British media at that time that turned me onto fat activism. One day I hope we can sit down together over a coffee.
And then there are the queers! Kathleen LeBesco's work championing the queerness of fat bodies and fat activism is visionary. Allyson Mitchell's activism and art blows my mind, the same goes for Scottee's use of fat in performance, and Substantia's abundance of fat photoactivism. The NOLOSE Board have navigated tricky waters around race and gender with imagination and integrity. There's FaT GiRL too.
I have friends and loves whose fat activism moves me very much: hello Amanda, Devra, Kay, and Simon. There are people, too, that I will never know, but whose images spur me onwards: Divine, Fran Fullenwider, Judith Clarke's photograph of Banshee that I found in the GLBT Historical Society archive in San Francisco.
I know there are many names I have missed out, the more I think of people, the more names and faces pop up. But this is where I will leave it for now. Perhaps you might like to share your own giants, perhaps here in comments, or in posts of your own.
A little bit of sweetness came my way last night, however. I was doing the washing-up from dinner and my girlfriend came in, she had been online and had seen a link to a new interview in which superstar of the universe Beth Ditto name-checked me as one of the fat activists she looks up to.
I get love mail from readers from time to time, it started when I published my first book in 1998 and it's never really stopped, so I know that there are people in the world who appreciate my work. I see my book in libraries, dog-eared, underlined, well-read. Because my life is not very glamorous or well-paid, and because I know and have known abuse, these little messages are a great boost. Coming from Beth, though, well, that's really excellent. I have met some of my heroes and they are generally disappointing, but Beth is in another league; she has heart, humanity and politics, she makes you want to dance, and she lights the way. To think that I do things that she respects is really exciting. Despite my current gloom and angst, I have allowed myself to crack a tiny, sneaky, proud smile.
This morning I was thinking about the people I look up to in fat activism. Fandom has little interest for me because it is dehumanising, it's kind of flat. What I seek is deep and rich mutual engagement with people's work and ideas. In this way, I think of myself as standing on the shoulders of giants, and I hope that people will use my shoulders too (though credit me if you use my work please!), and that in time there will be towers of us, interlinked. In 21st century Western culture there's a faith in this figure of the lone leader but in fat activism I think this is a myth and I would advise scepticism of anyone who claims to have invented this stuff, or is looking to be the spokesperson for the movement, because there are so many fantastic activists who came before the current generation and I want to see them name-checked too! More than scepticism, I would advise people to visit an archive, ask around, and bone up on fat activist histories. My Queer and Trans Fat Activist Timeline project can help with this.
So I thought I'd name some names. There are many people in fat activism that I respect, but these people are the bomb:
Llewellyn Louderback left fat activism almost as soon as he started it, but not without publishing an article and a book that had a big influence on the movement. Over 40 years later, Fat Power is still amazingly relevant. He had a vision and the means to realise it; we should all be so lucky.
The fat feminists. These women, often lesbians, developed a political analysis of fat that included intersectionality, community and culture. Their feminism enabled fat women to locate the sources of oppression and liberation in everyday moments. Their work is often painfully obscure, but they are heroes in my world, the muthas of the movement, I am indebted to them beyond belief for their work, which has enabled me and many others to thrive. Sara Golda Bracha Fishman, also known as Vivian Mayer and Aldebaran, Judy Freespirit and Lynn McAfee are the key people who come to mind. They developed The Fat Underground into an organisation that defined fat activism, and still does to a great extent. Judy and Lynn went on to develop other significant fat activist projects, Sara helped develop fat activism on the East Coast of the USA, and produced this excellent article: Life In The Fat Underground. Elana Dykewomon and Judith Stein were also associated with these women. Elana published the most startling essays and poems documenting early fat feminism; Judith was an important mover and shaker in Boston, pioneering women's health, fat activism, and Jewish lesbian feminist politics.
Heather Smith used fat feminism from the US to develop a fat feminist community in the UK in the late 1980s. Other women were involved with the London Fat Women's Group, but it is Heather's articles and appearances in the British media at that time that turned me onto fat activism. One day I hope we can sit down together over a coffee.
And then there are the queers! Kathleen LeBesco's work championing the queerness of fat bodies and fat activism is visionary. Allyson Mitchell's activism and art blows my mind, the same goes for Scottee's use of fat in performance, and Substantia's abundance of fat photoactivism. The NOLOSE Board have navigated tricky waters around race and gender with imagination and integrity. There's FaT GiRL too.
I have friends and loves whose fat activism moves me very much: hello Amanda, Devra, Kay, and Simon. There are people, too, that I will never know, but whose images spur me onwards: Divine, Fran Fullenwider, Judith Clarke's photograph of Banshee that I found in the GLBT Historical Society archive in San Francisco.
I know there are many names I have missed out, the more I think of people, the more names and faces pop up. But this is where I will leave it for now. Perhaps you might like to share your own giants, perhaps here in comments, or in posts of your own.
Save the date for a night of queer fat activism in Toronto
Ryerson University in Toronto are hosting me at the end of June and have organised an event around a public lecture that I'm going to give, called The Queerness of Fat Activism.
Details are being finalised, but please save the date: Tuesday 26 June, evening.
The Queerness of Fat Activism: Charlotte Cooper!
Details are being finalised, but please save the date: Tuesday 26 June, evening.
The Queerness of Fat Activism: Charlotte Cooper!
I'm Presenting at Tate Modern on Friday
Kay Hyatt and I are presenting a little something at Tate Modern on Friday, as part of Allyson Mitchell and Deirdre Logue's Axe Grinding Workshop, part of the work they do as the Feminist Art Gallery in Toronto.
The ticketing is a bit weird, but do your best! Maybe give the Tate's box office a call?
Here's a link: Axe Grinding Workshop
East Room
Tate Modern, London
Friday 18 May 2012, 19.00 – 21.00
Psst: You can get tickets for £9 if you enter the promo code 'activist' on the booking page.
The ticketing is a bit weird, but do your best! Maybe give the Tate's box office a call?
Here's a link: Axe Grinding Workshop
East Room
Tate Modern, London
Friday 18 May 2012, 19.00 – 21.00
Psst: You can get tickets for £9 if you enter the promo code 'activist' on the booking page.
How I got into fat
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| Me, 1978 or so, looking into the future. |
I've been working on an autoethnography for my PhD. Ethnography is a kind of qualitative research methodology that involves looking at people. With autoethnography you are also looking at yourself. If you want to know more about autoethnography, you could read Carolyn Ellis and Jacqui Gingras on the subject.
Because I think that context matters, I think that all researchers should reflect on who they are to be doing research, even – especially – the kind of researchers who produce pages of numbers about BMI. So I've been reflecting a lot over the four years in which I've been working on my PhD, and thinking about how I came to be here. With this in mind, I thought I'd share a little about how I got into fat. It goes like this...
I have been fat all my life, meaning that I have always been fatter than most of my peers. My family is pretty fractured and it's hard to tell how fat features there. Certainly three of my immediate family have had what they would think of as 'weight problems' and have 'done something about it,' and I have distant relatives who have been fat at various stages of their lives. I think I might be the fattest but it's hard to tell amidst all this shape-changing and self-regulation. I'm certainly the most self-accepting fat person in my family.
When I was about six or seven years old, my mum decided that something needed to be done about my body. Mum was a nurse, she was working as an administrator at a clinic at that time, and very much part of a culture of medicalisation. I think her decision to monitor the food I ate may have coincided with her own body-projects, it was certainly a part of her work of trying to pass as middle class. My first diet came at a time when we were living in a colonial ex-pat community in Hong Kong that included a lot of upper-middle and upper class people. I think she felt that she had to fit in with them, and that my fat body betrayed what she felt was the shameful truth of our class.
Mum and I dieted on and off for the next few years. Sometimes we'd follow a sheet that she brought home from work but mostly it involved periodic disapproval of what I ate and voiced anxiety about the size of my body, especially when clothes didn't fit me. In spite of all this I was a very active kid, I was a synchronised swimmer, and always running around, riding my bike, doing things. This continues to this day. So whilst I had this idea that my body was a problem, I also had an image of myself as active, someone who could do things.
I had no idea about fat politics as a teenager in the early 1980s in London, though I now know that a fat feminist movement had been active for at least ten years by this stage in other parts of the world. However, I had access to some things that enabled me to develop a critical understanding of my fatness. These things weren't directly about fat but they helped pave the way later on.
The first thing was feminism. I got interested in feminism as a young girl. In my family sex was never spoken about, and I was quite anxious by the time I reached puberty, I wanted information. I didn't know about libraries so I went to bookshops and read the sex education books there. Books on feminism were stacked nearby so when I'd read all the stuff about 'a man and a lady loving each other very much and making a baby' I moved on to much more interesting books about contraception, abortion, being lesbians, self-determination, and so on. I didn't know it but I was learning about speaking up, power, and possibilities for naming and exploring my own experience.
The next thing was a sort of queer punk. Whilst I was at school I got a Saturday job that introduced me to lots of people who were really happy to be freaks and who sneered at the straight world. Queer was not a term that had much currency at the time, but this group of people, including the heterosexuals, were very queer indeed. Some were performers, most were much older than me and everyone had lived exciting lives of one kind or another. People did things, they didn't wait for someone else to do it for them. Although everybody lived on the margins in some way, people lived creatively amidst rich communities of friends. There was always something to do, bands and clubs, I started going out and I never really stopped. At the same time I was reading subcultural literature, writers like Kathy Acker, David Wojnarowicz, William Burroughs, and this too gave me an idea that things could be different and that being different was no bad thing at all.
I left school and did A Levels and got into student politics. At the time this took the form of anti-fascist and anti-racist organising, I remember quite a bit of feminism in the mix too. The National Union of Students was still a radical body back then. We went on demonstrations and took part in discussions and conferences. Alongside this I was travelling on and off with my oldest brother who was what would now be called a new age traveller. So I had experiences of very marginal politics too, living on the road, trying to avoid arrest, a kind of practical anarchism.
Throughout all this my fatness was still seen as a problem, not only by me but by the people around me. I longed to be thin and still made attempts to lose weight, although this never came to much. I think I knew it was bullshit but I didn't have a way of articulating it until I saw members of the London Fat Women's Group talking on Wogan, a very popular early evening television talk show. This would have been in 1989. They were organising a conference, and they also made a short documentary about fat politics that was also shown on TV. I watched it avidly.
It took a while, a couple of years, for the things that the London Fat Women's Group were saying to sink in. I think I was still recovering, not just from growing up in a context of everyday fatphobia, but also other kinds of trauma. The last straw was being dumped by a boyfriend who wanted me to be thinner. I'd really had enough. But the appearance of those British fat feminists in my life showed that there were other ways of being, and my experiences as a girl and as a teenager enabled me to adopt it eventually. Given my context, it made total sense to me that fat could be a social and political identity and that there was incredible potential for the development of fat culture, collective action and intellectual activity.
I started to look out for other things. By my late teens and early 20s I had an experiential and theoretical framework for activism that made Shadow on a Tightrope and Being Fat is Not a Sin irresistible when I first came across them around 1990 or so. I started an ill-fated fat support group, did some postgraduate work about fat activism, started to meet people who were interested in similar things and who supported my fat identity, took part in a proto-fatshion modelling competition(!), wrote a book, and spent the advance on a trip to California to meet the dykes who put FaT GiRL together and attend the Dirty Bird queercore festival. Fat politics interested me initially as a solution to the years in which my body had been a battlefield, a place of restriction, blame, anxiety, but it soon became a much bigger project, something that could play off other life experiences. Fat as feminist, punk, queer, a place to which I could bring my politics, a way of understanding my life. There was no turning back.
References
Bovey, S. (1989) Being Fat is Not a Sin, London: Pandora.
Ellis, C. (2004) The Ethnographic I: A Methodological Novel about Autoethnography, Walnut Creek, CA: AltaMira Press.
Gingras, J. R. (2009) Longing for Recognition: The Joys, Complexities, and Contradictions of Practicing Dietetics, York: Raw Nerve.
Schoenfielder, L. and Wieser, B. (1983) Shadow On A Tightrope: Writings By Women on Fat Oppression, San Francisco: Aunt Lute.
Overwhelmed by Burger Queen
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| My fat activist cake topper |
I took part in the competition this year because I loved it as a punter in 2011 and wanted to see it close-up and to immerse myself in the various fat discourses that circulate through it. I got to show off, got some applause, got to meet folks and, best of all, got to introduce the idea that a long-standing and diverse social movement of fat people exists. I didn't win the crown, and this didn't matter; although Burger Queen is framed as a competition, it is also a feast of fat embodiment and performance, it's a funny kind of competition, in a way, and it was a pleasure to see a superfat drag queen who really really wanted to win take the title. I know she will do it justice.
This is what I did for the final: for Trend I wore an outfit inspired by the Global Obesity EpidemicTM involving high-heeled trainers, hot-pants, lots of tits, arse and belly, wreaths of rainbow fat paper doll cut-outs, a light-up tiara spelling EPIDEMIC in blobby fat letters, and a multi-coloured staff topped with a model of a Big Boy. For Talent I introduced my film Lovely and Slim, showed it, and led a singalong. For Taste I made a triple-decker fat activist cake filled with cream, roasted strawberries and topped with a tiny scene of model fat activists protesting and being kettled by a fat policeman. People, I did my work. Although it was fun to take part and generally I feel very strong in myself, there were times when I felt quite vulnerable. It brought home that it’s a big deal for people who have marginalised bodies to put yourself out there and allow yourself to be judged in front of an audience. Fat or unfat, this is some people's worst nightmare, so it's pretty amazing that Burger Queen creates a place where this can happen relatively safely.
Back in work mode, Burger Queen was a rich experience for me as a sociology researcher interested in fat activism. I see the event as a great example of fat activism because it presents multiple and queer ways of experiencing fatness; although Scottee is the main performer, it is produced by a team of people some of whom are fat and some of whom are not, for a fairly diverse audience. I love how this is mixed, and how it shows that fat is a concept relevant to people of all sizes and backgrounds. It demonstrates that there isn't one single way of doing or being fat.
It also follows the relatively undocumented fat activist tradition of cultural production and community-building. Burger Queen is truly eye-popping and immersive: from the glitter curtains, the design, to the team's uniforms, from the badges to the burgers themselves, you feel as though you've entered a different and better world when you're there. I find it very freeing to see such a great array of fat bodies in performance; sometimes this is in a big in-your-face way, such as when Scottee does his show, but it is also there in the supporting cast, from Sami behind the desk, to Rebecca at the door. To talk about shared identity might be a step too far because it's a diverse group, but what Burger Queen does is make fat visible and both extraordinary and normal.
Burger Queen is fat activism because it addresses the easy as well as the difficult. It presents basic ideas such as self-love but doesn't stop there. Here are three things I have found particularly thought-provoking:
a) In the final, Scottee asked if it's possible to be a fat activist and also be engaged with controlled eating. The answer is, of course you can, but these ambiguities tend to be sidelined in fat activist rhetoric, and have historical connections to the essentialism of Second Wave feminism from which this form of fat activism has developed. It's great to question fat activist orthodoxies and to do so in a playful and thoughtful way.
b) This year has seen Burger Queen overlap with mainstream media as Scottee and Amy Lamé have made various appearances. This has resulted in a lot of fatphobic hate towards them, from the comments from this Guardian article, to hate-filled Tweets about Amy's appearance on TV. What to do with this stuff? Perform live deconstructions to your audience is what you do, which strips them of their power to hurt. Fucking amazing. Similarly, the public performance and ridicule of Rebecca's syrupy-yet-controlling Tweets from her former Weight Watchers's leader have had me howling with laughter. Sublime is the word I'm looking for.
c) At Burger Queen people play with fat identity without much previous engagement with fat activism. There have been fatsuits. In fat lib there's a general consensus that fatsuits are a bad idea and to a large extent I agree with this. Watching people who have made fortunes on the back of their ability to conform to beauty ideals fatting up in a suit to show what life is really like for fat people is nauseating. It demeans the authenticity of fat people's voices, and adds to the stereotypes about fat bodies. But I wasn't offended by the fatsuits at Burger Queen because they were performed without malice. I really love it when people do things that are rude and irreverent, when they say the unspeakable. I imagined that fatsuit performances would be an absolute no-no in some fat activist spaces, many of them actually. But one of the things I love about Burger Queen is that nobody knows the rules, nobody's stuck, there are no party lines to toe. Everyone's having a go at articulating fat, sexuality and gender in their own way. I don't agree with everything that people present at Burger Queen but it's a wild queer ride on fat, it's breaking new ground.
Ok, that's all for now.
Confessions of a Burger Queen
Ten Reasons to Love Burger Queen
Photographs
Burger Queen
Burger Queen 2011
Burger Queen 2012 Episode One
Burger Queen 2012 Episode Two
Burger Queen 2012 Episode Three
Burger Queen 2012 Episode Four
Burger Queen 2012 Final
Thinking about 'a response to white fat activism from People of Color in the fat justice movement'
A group of people of colour (POC) in the US affiliated with NOLOSE released a statement this week demanding that white people in fat activism take responsibility to make the movement more inclusive and diverse. Their comments are made in the light of problems with the activist response in the US to the Georgia billboard anti-obesity campaign. It includes the following section, but please go and read the whole thing.
a response to white fat activism from People of Color in the fat justice movement
Flying by the seat of your pants, when it comes to addressing the real concerns and questions around diversity and inclusion of POC in fat activist spaces or campaigns, will no longer be good enough.
I support wholeheartedly the baseline value of not being a racist arse, and of working fat activism through inclusively, critically, reflexively, consciously and ethically. I appreciate that this statement has been produced constructively and with hope that this can happen.
In addition, I have two small reservations about the statement. There appears to be a universalising of identity by people who are diverse in some ways but not others, for example in terms of nationality, it is common for people in the US to speak for the whole world, and this is problematic. Perhaps a stronger statement would include alliances with people in other places. I also think that it would be helpful to bear in mind that the 'fat justice movement' is multiple and often ambiguous, rather than a fixed entity; there are many movements, and broad demands will need to be contextualised each time. For example, bringing a critical and anti-racist consciousness to the activism that involves a conversation with a friend in one time and place is going to be different to that which entails mobilising communities for a specific goal in another.
The NOLOSE statement isn't the first time that fat and queer people of colour have offered critiques of the movement, Tara Shuai's A Different Kind of Fat Rant: People of Color and the Fat Acceptance Movement from 2008 named areas of fat activism where there is endemic racism. I hope that in speaking up, NOLOSE and Shuai will encourage people to adopt more critical and conscious approaches to fat activism. I fear that it might be a long time until many fat activists, especially white people, are able to do that. I am afraid that people of colour will be forced to continue to do the hard work of consciousness raising, which is clearly unacceptable.
Meanwhile, I am grateful for Shuai's rant, and the NOLOSE statement, I think they are brave things to do in a context where critical viewpoints within the movement are not always welcome or forthcoming. I don't know why so many fat activists seem resistant or unable to engage critically and reflexively with what they do, but I see this happening a lot. Why is anti-racist practice and critical reflexivity treated like an afterthought, if at all? Do people leave their brains and consciences behind when they do fat activism? It seems that way. How could it be different? Perhaps through disseminating work that demonstrates there are many different ways of doing fat activism, including methods that foreground self-reflexivity and anti-racism? Through engaging with critical awareness more generally? Let's talk about this.
a response to white fat activism from People of Color in the fat justice movement
Flying by the seat of your pants, when it comes to addressing the real concerns and questions around diversity and inclusion of POC in fat activist spaces or campaigns, will no longer be good enough.
- POC in the fat justice movement deserve thoughtful and clear discussions around not just the intention of diversity and inclusion in the work you wish to do, but also the actual impact of the work within communities of color.
- POC in the fat justice movement demand and deserve that white fat activists build authentic collaborations with communities of color and work as allies.
- POC in the fat justice movement demand and deserve allies showing up to the table of our campaigns and work, rather than constantly being told they have made a place for us at theirs.
- POC in the fat justice movement clarify that our allies will practice doing the work of learning about the histories and impacts of colonization and oppression on POC, seek other allies to learn from and with, be open to dialogue, taking feedback, and allowing people's firsthand experiences of racism to be the final and authoritative voice on the subject of impact to communities of color.
- POC in the fat justice movement offer that through the work of authentic inclusivity, singular vision will become shared vision. Coalition will happen. Bridges will be mended and built.
I support wholeheartedly the baseline value of not being a racist arse, and of working fat activism through inclusively, critically, reflexively, consciously and ethically. I appreciate that this statement has been produced constructively and with hope that this can happen.
In addition, I have two small reservations about the statement. There appears to be a universalising of identity by people who are diverse in some ways but not others, for example in terms of nationality, it is common for people in the US to speak for the whole world, and this is problematic. Perhaps a stronger statement would include alliances with people in other places. I also think that it would be helpful to bear in mind that the 'fat justice movement' is multiple and often ambiguous, rather than a fixed entity; there are many movements, and broad demands will need to be contextualised each time. For example, bringing a critical and anti-racist consciousness to the activism that involves a conversation with a friend in one time and place is going to be different to that which entails mobilising communities for a specific goal in another.
The NOLOSE statement isn't the first time that fat and queer people of colour have offered critiques of the movement, Tara Shuai's A Different Kind of Fat Rant: People of Color and the Fat Acceptance Movement from 2008 named areas of fat activism where there is endemic racism. I hope that in speaking up, NOLOSE and Shuai will encourage people to adopt more critical and conscious approaches to fat activism. I fear that it might be a long time until many fat activists, especially white people, are able to do that. I am afraid that people of colour will be forced to continue to do the hard work of consciousness raising, which is clearly unacceptable.
Meanwhile, I am grateful for Shuai's rant, and the NOLOSE statement, I think they are brave things to do in a context where critical viewpoints within the movement are not always welcome or forthcoming. I don't know why so many fat activists seem resistant or unable to engage critically and reflexively with what they do, but I see this happening a lot. Why is anti-racist practice and critical reflexivity treated like an afterthought, if at all? Do people leave their brains and consciences behind when they do fat activism? It seems that way. How could it be different? Perhaps through disseminating work that demonstrates there are many different ways of doing fat activism, including methods that foreground self-reflexivity and anti-racism? Through engaging with critical awareness more generally? Let's talk about this.
My film January is screening at the London Lesbian and Gay Film Festival
Somewhat off-topic, I made a film that has made the official selection for the London Lesbian and Gay Film Festival (LLGFF) and is going to be screened as part of a programme of experimental short films on Monday 26 March. The festival website says that the screening is fully booked but there are usually a handful of tickets available on the night for people who don't mind queuing.
Although it features me as a fat woman in the frame, January is not a film primarily about fat, it's about abuse in queer relationships. It's heavy! It came about because I've been wanting to write about this subject for some time, and I had the opportunity last year to learn about a theatrical technique called Verbatim. Verbatim entails making a recording of someone telling a story which is then acted by someone else. In January I am acting the story given to me by someone talking about how they have been abusive towards me. The effect is unnerving because the authenticity of the original recording is allowed to come through the headphones and then through my mouth. It's a way of telling stories that might be very difficult, and which maintains the anonymity of the original speaker, who might not be able to speak without that protection.
I thought Verbatim would be a good way of making a piece of work about abuse, and that I could do it very simply. My film-making aesthetic, through necessity because I am untrained, is of using very lo-fi equipment in a DIY fashion. With January it is just me and an old camcorder on a tripod. I edited the film on some free software that came on my computer. I have no distributor, I just burn and post DVDs as needed.
January has been a risky project for obvious reasons. I often think about Laurie Anderson's chorus "It's not the bullet that kills you, it's the hole," which I have reinterpreted over the years as: "It's not the abuse that kills you, it's the silence." I feel a great need to break that silence, I am doing so in various ways, and I see this as part of a feminist tradition of speaking the unspeakable. As well as being risky and heavy, the film represents hope and recovery to me, and a connection to politics and subjectivity that move me very much; it feels really good that I can make and show this film.
I hope other screenings will follow. I won't be making it available online for some time, sorry, but I will be submitting it to various festivals, and I am happy to come and show it to a group, or have a discussion about it. Drop me a line if you are interested in organising something.
January, by Charlotte Cooper, screening at the LLGFF as part of Radical Constitution, Monday 26 March 2012, 20.40, NFT3
Although it features me as a fat woman in the frame, January is not a film primarily about fat, it's about abuse in queer relationships. It's heavy! It came about because I've been wanting to write about this subject for some time, and I had the opportunity last year to learn about a theatrical technique called Verbatim. Verbatim entails making a recording of someone telling a story which is then acted by someone else. In January I am acting the story given to me by someone talking about how they have been abusive towards me. The effect is unnerving because the authenticity of the original recording is allowed to come through the headphones and then through my mouth. It's a way of telling stories that might be very difficult, and which maintains the anonymity of the original speaker, who might not be able to speak without that protection.
I thought Verbatim would be a good way of making a piece of work about abuse, and that I could do it very simply. My film-making aesthetic, through necessity because I am untrained, is of using very lo-fi equipment in a DIY fashion. With January it is just me and an old camcorder on a tripod. I edited the film on some free software that came on my computer. I have no distributor, I just burn and post DVDs as needed.
January has been a risky project for obvious reasons. I often think about Laurie Anderson's chorus "It's not the bullet that kills you, it's the hole," which I have reinterpreted over the years as: "It's not the abuse that kills you, it's the silence." I feel a great need to break that silence, I am doing so in various ways, and I see this as part of a feminist tradition of speaking the unspeakable. As well as being risky and heavy, the film represents hope and recovery to me, and a connection to politics and subjectivity that move me very much; it feels really good that I can make and show this film.
I hope other screenings will follow. I won't be making it available online for some time, sorry, but I will be submitting it to various festivals, and I am happy to come and show it to a group, or have a discussion about it. Drop me a line if you are interested in organising something.
January, by Charlotte Cooper, screening at the LLGFF as part of Radical Constitution, Monday 26 March 2012, 20.40, NFT3
Confessions of a Burger Queen
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| Burger Queen photo by Holly Revell https://www.facebook.com/hollyrevellartist |
Last Thursday I took part in the second heat of this year's Burger Queen. I entered because I really enjoyed being a spectator last year, wanted to support it, and basically had a moment of madness when I clicked 'submit' on the application. I think it takes a lot of guts to put on the event, I know it's hard to find people to take part because, sadly, there's a world of non-show-off self-hating fat people out there. It's also telling that a sponsor pulled out at the last minute because they did not want to be seen to be promoting obesity. So I support what Burger Queen is doing and I want to see it thrive because, as well as love sweet love, what the world needs now is a full-on parade of shameless fatties.
On Thursday I was one of three contestants, the other two being Ginger Johnson and Bella Fata, who brought style, action and sass in spades. We holed up in a tiny room above the Royal Vauxhall Tavern, put on our outfits and hung out, waiting to be called to the stage for the three rounds: Trend, Talent and Taste.
For Trend I decided to bring some fat feminist realness to the room, it being International Women's Day and all. I wore a lurid tie-dye kaftan, shortened to show my legs; a knitted garter that spells F-A-T; some home-made bangles; a copy of Shadow On A Tightrope around my neck; and a giant fat feminism symbol on my head. This is the symbol designed by Karen Stimson for the Largesse Fat Liberation Archive. I also carried my Fat Bloc sign. For Talent, I showed some pictures and told some stories about fat activism, and ranted the Fat Liberation Manifesto. For Taste I made an Obesity Timebomb: a lemon cake topped with whipped cream, little hand-drawn toppers of the Burger Queen team, and a sparkler. There were three sparklers but I lit them too early backstage and they burned out – whoops!
I had completely underestimated how much work and nerves would be a part of my Burger Queen experience. This stuff takes a lot of effort! I don't know how the Burger Queeners pull it out of the bag every week, it took me a day and a half to recover. Luckily for me the work paid off, the gods and the judges smiled kindly on me, I won the heat and will be part of the final on 29 March.
I think I'm going to need a bit of time to process this experience. I still feel as though I'm in the middle of it, which I am because I need to prepare for the final. It's hard to have perspective. I suppose one of the big things for me is about how Burger Queen has affected how I think about and do fat activism. I love playing with the symbols that have become a part of my research, and it feels really exciting to bring the ideas I've been working with away from the academy and into different kinds of places, I think it's great that people have been so receptive to that. Mainly though, it's been a lot of fun, a hoot in fact.
Burger Queen 2012 Heat 2: photographs by Holly Revell
Burger Queen
My fat queer band gets a Spanish outing
Following their fat activism special, Una Buena Barba, the super-cool queer feminist online mag from Spain, asked me to write something for them, so I did. 'Homosexual Death Drive: Diario de una Bollera Gorda y Su Novia' has just been published in the new issue of the magazine, available for free online. It's a little diary about my band. Download and read it today.
PS. I'm strangely excited to see some of my lyrics in Spanish.
Primero te follamos
Luego te matamos
Luego te comemos
Luego te cagamos
Una Buena Barba 4
Original unedited English version (.pdf, 52kb)
PS. I'm strangely excited to see some of my lyrics in Spanish.
Primero te follamos
Luego te matamos
Luego te comemos
Luego te cagamos
Una Buena Barba 4
Original unedited English version (.pdf, 52kb)
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