- Co-facilitated an introductory workshop about ableism and audism at the D Center
- Published “Blush, Blossom, Bloom: A Zine about BPD, Imprinting, and Mad Queer Love,” my longest zine so far and a personal favorite: https://www.etsy.com/…/506450403/blush-blossom-bloom-a-zine…
- Competed in my first poetry slam at the Queer Resurgence festival
- Had my article “Bi+ Community Supported Me When No One Else Did” published by the Bisexual Resource Center: https://biresource.org/bi-community-supported-me-when-no-o…/
- Had “Borderline Survival Beyond Recovery and Cure Narratives” published in the “Cure” issue of “All in Your Head: Queerness, Neurodivergence, and Disability”
- Had a poem and some zines shown in Lion’s Main Art Collective’s “From the Foundation” installation
- Adopted a delightful cat who’s equally delighted with me
- Tabled at Portland Zine Symposium, Olympia Zine Fest, and Short Run
- Traveled internationally by myself for the first time, to Vancouver, BC, for CanZine Vancouver (the day after Short Run!!)
- Directed and hosted (and performed in) my first show, a four-night production at Gay City Arts called Get Mad!, celebrating Mad/crazy/psychiatrically disabled LGBTQIA+ survival and resistance
- Performed in A Certain Type of Brilliance, a femme showcase, directed by Liz Cruz
- Performed in Denounce Domination, an anti-oppression show at UW, planned by student organizers
- Spoke on several panels with queer youth and sometimes folks from other organizations (Outspoken Speakers Bureau is holding a training for new panelists this month if you want in! https://www.facebook.com/events/130381051013690/)
- Finished my first year of therapy and did a lot of personal work on being assertive, especially asking for what I want
- Apparently developed the ability to self-validate in a way that I actually feel??
I started seeing a therapist early last December, which means I’ve been in therapy for about a year now, and I want to take some time to reflect on my progress with my therapist.
The therapist I’m seeing now is the only one I’ve ever had. Before I started therapy, I had lots of conversations with people who knew me well in which they assumed I’d been to therapy and then were surprised when I told them I hadn’t. For as long as I can remember, my life has depended on being my own therapist, on cobbling together techniques from CBT and DBT, relaxation gifs, ASMR videos, harm reduction, and strategies from friends and strangers on the internet to make myself a path to survival. I don’t know what assuming I’d had professional support says about those people or about me, but I’m proud of myself for managing as well as I did for as long as I did without therapy.
I had a really difficult childhood, and I’ve wanted therapy since I was a kid. I remember my mom threatening me with it as punishment once. Inside I was begging for it, but she never followed through. I asked her directly for therapy a few times when I was a teenager. She always found some way to brush me off or drop the subject, usually saying something about money or insurance. She obfuscates our family’s finances, but we’re pretty well-off and I suspect it was always a lie.
During my first attempt at college and the time I spent as a dropout, I grew into some complexities that made it harder to trust any hypothetical therapist. I was bi, agender, chronically ill, a survivor of parental abuse and child-on-child sexual abuse. My problems included getting into internet fights with mansplainers in the bi activist community and other niche conflicts of politics and identity. It was a lot to explain to anyone, let alone a stranger, a medical professional whose background I barely knew at all.
When I finally did start therapy, it was because I’d hit a wall in trying to get by on community-based support alone. The people I consider my friends and community are mostly trans, disabled, and otherwise marginalized. The struggles we go through with oppression and sometimes our own bodies mean we’re often stretched thin trying to care for ourselves and each other. Thankfully one of my friends was able to recommend a therapist, with more nuance than a basic “gay-friendly.” I started seeing that therapist, and I’ve been happy enough (and in the beginning, search-averse enough) to stick with her.
I liked her intake paperwork, which asked about identities, including gender and pronouns, in open-ended ways, but the first couple of months of therapy were rough. My therapist kept forgetting things I’d told her about myself and my life, and forgetting she’d already told me her story about a Buddhist with progressing Alzheimer’s. I shrunk, as I usually do with even friendly and respectful authority figures, and went through those conversations again and again without saying anything.
My therapist’s attitudes about diagnosis often frustrated me as well. She was pleasantly indifferent to diagnostic labels at first, saying they were often arbitrary and just a box to fill in on the insurance paperwork, but other times she’d use diagnostic labels to pathologize people. We wouldn’t dream of being Facebook friends with each other, but I happened to see her comment on a mutual friend’s post, giving Trump the usual armchair diagnosis of Narcissistic Personality Disorder. I didn’t identify as having Borderline Personality Disorder in my intake paperwork because I know how medical and psychiatric ableism goes. My therapist never seems to have thought about BPD as a diagnosis for me, maybe because she sees me as too well-adjusted or morally good for it, but she asked me if I thought my abusive mother was Borderline. In reality, I think it’s possible but mostly an ableist, anti-Borderline moot point. To my therapist, I responded with less politically charged apathy.
While my therapist understands that I’m agender and identify as trans, she’s also made a lot of common cis slips. She fumbles with other trans people’s pronouns sometimes, and I’m sure she does with mine if she ever talks about me. She sometimes refers to me as female, a woman, my other’s daughter, and so forth, then struggles to frame more accurate and sensitive statements in terms of socialization or how other people see me. Early on, she asked me what I think therapists should know about serving trans people. I was frustrated that she was asking to be educated while she was supposed to be helping me, but I didn’t want to say so. Instead I stared out the window for a long time before answering, which was an admittedly unclear communication strategy. I eventually said that dysphoria and other trans-related problems won’t always be what we’re in therapy for, which her other interactions with me showed she already understood anyway.
I’ve been open with her about being a writer, but not about my pen name or all the specifics of what I write about. She expressed interest in seeing some of my writing early on, and my deep-seated fears about snooping clashed with my hesitation to deny any request. If I showed her any of my writing, she’d be able to google and find more of it, so I’d have to just trust her not to. Rationally, I did trust her, but my trauma-brain was just not having it.
I spent those first couple of months comparing therapy to the therapeutic value of other things in my life, and therapy usually lost. I wished insurance and/or my mom would pay for other kinds of professional support, like artistic mentorship, or compensate my friends for all they ways they’ve helped me.
I’m not sure when my opinion shifted and I started to look forward to therapy more, so I guess it must have been gradual. I still have to repeat myself to my therapist sometimes, and she still unknowingly repeats herself to me sometimes, but it’s gotten less frequent. In a recent session, she got out a clipboard and prepared to take notes as I told her about my family’s intergenerational trauma. It made me feel like she was really listening and engaged.
I’ve been more assertive with her recently, if only in small ways. One time, on the way into her office, she asked me how I was, and I said, “I’ve been better.” She said, “That’s good,” misunderstanding how I meant it. I was using it in the negative way, like “I’ve been better at other times in my life than I am now,” but she took it as “I’ve been better recently.” I hate correcting people, so my impulse was to just go along with it, but instead I clarified.
I’m still not confident enough to tell her directly when something she’s doing isn’t helping me much, but I’ve learned to recognize and communicate when something is working especially well. I come out of therapy feeling best when we address old, deep pain or a current acute crisis. Even if I’m seriously chronically frustrated about something (like housing, employment, or my career as an artist), spinning those wheels doesn’t make me feel better. I’m learning that on days when I come into the office feeling pretty good, the best thing for me is to pick a situation that hurt me long ago and discuss it with my therapist. Even when I can self-validate, it’s still healing to have someone else acknowledge violations that everyone in my life wanted to ignore when they occured.
I’ve come to trust my therapist more to respect my privacy with regard to my art life. Some of my trust developed through familiarity, and some developed because I didn’t want to bother to obscure identifying details about things like my performances and employment. My therapist has enough information about me to easily find my pen name and everything that’s associated with it, but I trust her to respect my boundaries. I still haven’t shown her any of my writing, though, because I don’t think she needs to read it to understand me.
As for the things she gets wrong about transness or disability, I’ve decided to only correct and educate her if she needs to understand better in order to support me. As important as it is to educate people about social justice, she’s paid to help me, not the other way around. If I can brush off her mistakes and still get the support I need, that’s what I do.
As much as I’ve struggled with some aspects of navigating therapy, I like my therapist and look forward to our sessions. Therapy fulfills my lifelong fantasy of having an older adult who cares what happens to me and is a reliable presence in my life. I know she’s paid for that, but that doesn’t negate it, and she also shows me that she cares through specific compliments and, once, coming into the office on a day she usually takes off because that was all my schedule would allow for. She also offers me a hug at the end of each session, which I appreciate as a reliable and predictable way of receiving touch. Knowing that whatever happens to me, there will be someone waiting to hear about it and give me a hug helps me get through tough times.
While I still value and need support from my friends and communities, I feel better about not needing to ask quite as much of them since I started therapy. I think therapy has also helped to ease my overall desperation, which is a relief.
It’s work and a process of growth to get what I want out of therapy, but I’m gradually working towards knowing what I want and asking for it. As I come to understand and assert myself, my therapist is becoming the supportive presence that I’ve longed for all my life.
(I’m still struggling to integrate class dynamics and privilege smoothly in my writing. I’m happy and privileged that my mom and her insurance are able to pay for me to see the therapist I want to see, even though my mom’s financial and other abuse kept me from accessing therapy for most of my life. I suspect she finally became willing to pay for therapy because I’m too old for the government to take me away from her and because she knows it would be financially difficult for me to cut ties with her.)
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My trans, disabled body doesn’t know the line between disability-related access and trans-related access, if the line exists at all.
I’ve been resting for the last 30 hours or so. I napped yesterday evening, got 10 more hours of sleep, and woke up feeling floaty, dizzy, and sleepy. It hasn’t stopped. I spent the whole day lying on the couch, watching TV or playing video games in short bursts while my energy lasted, but mostly doing nothing at all. I’m writing now only because it seemed too bleak to move from the couch to my bed just to extend my streak of sleeping.
It wasn’t this bad yesterday, but I was exhausted and in more pain than usual. The day before, I ran out of energy an hour or two into my work day, got so sensitive I had to turn off the lights, and maintained a piercing headache regardless.
I’m chronically ill; this isn’t new to me. But what set off this flare was transphobia. A couple of my cis coworkers gave mediocre definitions of “cisgender” while I was facilitating a workshop and no one corrected them. I felt trapped, and when it was time for small-group conversation, I froze, giving a hasty explanation before running away to cry in a small, dark meeting room. With support from my boss, I was able to pull it together and work for the rest of the day. But really, I was gone before I even left the room, and to my extreme frustration, I’m not back from this dissociation yet.
It’s an effort not to fault myself for being so weak. Emotional breakdowns and their physical aftermath are tedious, and I wish I could just opt out. My impulse is to minimize the microaggression. I know my coworkers were well-intended, and their errors were relatively subtle. I try to use this knowledge to make myself feel less deeply about it. It wasn’t that bad, I try to tell myself, so I shouldn’t feel this bad.
It doesn’t work. Deeper down, I know it was that bad. My pain tells me so. I feel unlovable and invalid in my agender, and my body breaks down in accordance with my emotions. When I try to erase my reasons for being hurt, it’s not the pain that goes away — just the explanation.
This is what inaccessibility looks like: being made to leave, disengage, cut back, shut down — and suffer anyway. Trans inaccessibility is emotional inaccessibility is physical inaccessibility is disabled inaccessibility. Casual transphobia wreaks horrors on my bodymind, giving me disability that this space and this work refuse to hold.
I’m frustrated at my own weakness. I want to be an unstoppable force of justice, not someone who runs away, cries and disappears for three days.
Capitalism is ableist, and it teaches us that fatigue is apolitical. If you’re permissibly tired, it’s natural, everyone gets tired, you need some rest, take care of yourself! If you’re tired in a way or to an extent that interrupts production or inconveniences others, then you’re lazy, not trying hard enough, and maybe just innately inferior. How pitiful that your body is just so bad and useless — guess it’s time for you to disappear until you’re fixed!
For people who aren’t tired all the time, it’s easier not to question where else exhaustion might come from. It’s easier to condemn fatigued people to a biological fate of exclusion than to resist cissexism, environmental racism, capitalism, and all the other forms of oppression that leave us so frequently burnt out.
But I am exhausted all the time, and I’m sick of self care. I’m sick of having to spend time healing my wounds instead of mounting a resistance. I’m sick of fighting transphobia with tea and baths and sleep. Self care might help conserve my life and energy, but it won’t stop the onslaught.
I need care from my community. I can’t support myself when I’m so tired already. I need solidarity from people who will understand, and the less I have to explain, the better, because talking takes energy too. I need validation in my transness and reassurance that I have a right to be honored in my agender, even if it’s so frequently violated. I need physical intimacy with people I trust.
My needs are barely being met. My friends and community members love me, but love alone can’t sustain us. We need resources. We need time and energy left over after work, school, moving apartments, transphobia, ableism and everything else that demands our labor. We need affordable housing in decent proximity to each other and affordable, accessible transportation.
Hurting more myself makes me hurt more for my community. I’m tired of us so often being targeted, ignored, made to insulate our oppressors from the grief they cause us. I’m tired of us being denied support by those with more power, being forced to draw from our own insufficient resources or, at best, the limited resources of our communities.
I need cis people to do better, to care more, and to stop creating such huge demand for caring labor from people who are already overtaxed. Stop hurting us. Call us by our pronouns, on the first attempt, every time. Quit projecting your assumptions on our bodies. Learn from trans-produced narratives and guides, but do your own research. Pay us for our labor to teach you. Take your collectively vast resources and use them to educate yourselves and each other. Do the prep work to keep from pushing us out of our shared spaces.
Start helping us. Care about us. Care for us. Make yourselves safe for us to trust. Hold us in our pain and our anger, if we will be held. Let us flee if we need to and ease our way back in when we can.
I need care; I demand access. I will not leave my fatigue at home or my transness at the door.
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I’ve always struggled with the coming-of-age genre. From my complete alienation from Holden Caulfield to my disappointing disconnects with lesbian and bi protagonists Molly Bolt (Rubyfruit Jungle), Sophie Winters (Far From You), and Cameron Post (The Miseducation of Cameron Post), coming-of-age has left me cold. Not so with Juliet Milagros Palante in Gabby Rivera’s Juliet Takes a Breath. Juliet Takes a Breath is the vividly relatable coming-of-age novel I wish I could send to a younger version of myself.
The story bursts to life right from the preface, with a letter from Juliet to her idol Harlowe Brisbane. Juliet is a chubby, asthmatic Puerto Rican girl from the Bronx questioning what feminism means for her and on the cusp of coming out; Harlowe is the white feminist celebrity author of
Raging Flower: Empowering Your Pussy by Empowering Your Mind. Juliet writes about her love for the book, her family, and her questions, and asks to come to Portland as a research assistant. Juliet quotes from Harlowe’s book in her letter, and it’s immediately apparent that Rivera excels at writing in different characters’ voices. From Juliet’s narration, to excerpts from Harlowe’s book, to snippets of other characters’ dialogue and letters here and there, each voice is distinct, which makes the large cast both manageable and memorable.
Seriously, the third quote we get from Raging Flower is, “You must walk in this world with the spirit of a ferocious cunt. Express your emotions. Believe that the universe came from your flesh. Own your power, own your connection to Mother Earth. Howl at the moon, bare your teeth, and be a goddamn wolf.” Do you feel like you’ve read this book? I feel like I’ve read this book.
Much of the tension in the book comes from conflicts within feminism (or between feminisms), including around trans issues, where Juliet is limited but not callous or mean cruel. When asked aggressively about her pronouns and her identity by a (presumably cis) guy, she narrates,
“I was surrounded by hippies and the only person in the world who knew my name on this bus was sitting across from me speaking another language. His judgment slid into my heart and carved out a space for itself. Trans? Ze? PGPs? These words weren’t a part of my vocabulary. No one in the Bronx or even in college asked me if I was a Ze or a trans. Was that even how they fit into sentences? I felt small, constricted, and stupid, very stupid. Phen dangled these phrases over my head. He was waiting for me to jump up and beg to be educated, beg for him to explain the world he inhabited.”
Instead of taking the bait, Juliet makes a note of topics to research for herself, along with questions about her own identity and a note to cry to her cousin a little. Later, Juliet gets a more caring and accessible explanation of the terms, and the book dodges a tone-policing, trans-demonizing by having a cis guy be the one to condescend about pronouns and by offering a better alternative.
Harlowe Brisbane’s well-meaning racism is a tension that simmers throughout the book, eventually coming out into full conflict and direct challenge. While the narrative doesn’t side with her cis-centric feminism, I wish it devoted more than a few paragraphs to confronting the transmisogyny implicit in her vagina feminism, especially because Juliet starts off so enamored. To the book’s credit, though, there is also a minor trans woman of color love interest.
I also wish one of the characters who are attracted to multiple genders identified as bi or another specific multigender-attracted label. One of Juliet’s aunts had a “lady friend” but refers to herself as “just [her name]” rather than any label, while Juliet’s cousin is doing the “no labels” thing or prefers “queer.” While these are valid choices for real-life people and a vital part of the world of queer sexuality, they feel limiting rather than freeing to me as a bi reader, because these sorts of depictions are much more common than explicitly bi+ characters.
I also had one small technical quibble: Juliet Takes a Breath is set in 2003, but there’s a moment when Juliet’s cousin checks her Facebook. In 2003, Facebook was on the verge of existing in a form current users might recognize, but it wasn’t as widespread or everyday as this line makes it seem. In the course of the book, it’s a small error that many readers might not even notice, but it did distract me and make me double-check the setting.
While Juliet Takes a Breath excels at exploring the tensions between Juliet’s developing feminism and Harlowe’s established “pussy lady” brand, where it really glows is in its explorations of more affirming queer and trans of color spaces. One would be a spoiler, but I have to point out that there’s a chapter titled, “Ain’t No Party Like an Octavia Butler Writer’s Workshop.”
I can’t recommend Juliet Takes a Breath enough. Its compelling voices, characters, relationships, and plot structures got my ADD self to read for three continuous hours, the longest in recent history. It’ll make the queer youth in you feel seen, whether you’re living your youth now or you had to get through your youth without this necessary book.
(And seriously, between Juliet Takes a Breath, The Revolution Starts at Home, and Dirty River: A Queer Femme of Color Dreaming Her Way Home, I’m starting to think cover art by Cristy C. Road is the strongest predictor of a good book.)
Juliet Takes a Breath is available from Riverdale Avenue Books as an eBook for $10, and there are physical copies out there too. I got mine from Elliot Bay Book Company.
I first read The Revolution Starts at Home: Confronting Intimate Violence Within Activist Communities (ed. Ching-In Chen, Jai Dulani, Leah Lakshmi Piepzna-Samarasinha), in 2015, not long out of an abusive relationship, and it helped me make sense of what I’d experienced. In it, I found people who had been in situations like mine, caught between oppression from society at large and abuse in their own relationships and communities. I returned to it this year for hope and guidance in dealing with violence and abuse in my own communities, and it continues to deliver.
The Revolution Starts at Home is an anthology of essays and a few poems about people surviving and resisting violence, seeking alternatives to the state’s dangerous and often inadequate interventions. It’s divided into four sections: “Safety at the Intersections of Intimate, Community, and State Violence,” “On Survivorship,” “(Re)claiming Body, (Re)claiming Space,” and “We Are Ready Now.” As in life, the boundaries between these sections are fluid and a little bit arbitrary.
My favorite section, in 2015 and now, is “On Survivorship.” Gina de Vries’ essay “Homewrecker” describes a relationship with a lesbian who endlessly criticized her and created an us-against-the-world dynamic in which boys were the enemy and bisexuality was both too queer and not queer enough. Biphobic abuse had been one of the hardest parts of my own relationship to talk about, because people who barely understand abuse in queer relationships are doubly unprepared for when lesbians weaponize biphobia against their partners. “Homewrecker” made me feel seen and understood in a way I desperately needed.
Right after “Homewrecker” is “The Secret Joy of Accountability: Self-Accountability as a Building Block for Change” by Shannon Perez-Darby. I remembered this essay as another for my favorites from 2015, but its title scared me when I returned to it. Accountability for survivors? That sounds dangerously like victim-blaming. But it’s not. “Accountability” continues to strike me as a peculiar word choice, but the essay is about the fact that survivors make choices, even when those choices are constrained by violence against them, and that survivors’ resistance can look like abuse if you’re focused on individual actions instead of patterns of power and control in the relationship. This is crucial for anti-violence activists to understand, and it helped me release fear and guilt from my own relationship, too. I knew I wasn’t the perfect, docile victim. There was a time I grabbed my girlfriend by the wrists and meant for it to hurt. The broader context was that she wouldn’t stop poking me, despite my repeated objections, which was just another instance of her objectifying me and violating my boundaries, and I told her I’d let go if she promised to stop. “The Secret Joy of Accountability” made me feel like I didn’t have to hide that incident to receive care, and moreover that I had made a choice that was unideal but appropriate to my circumstances.
The next essay, “Seeking Asylum: On Intimate Partner Violence and Disability” by Peggy Munson, offers a crucial analysis of how unmet survival needs and the difficulty of accessing reliable caregiving makes disabled people susceptible to abuse and may even make sometimes-caring, sometimes-abusive partners more desirable than the alternative. It also discusses specific tactics abusers may use to maintain control over disabled victims, in connection with abusers’ more general strategies.
I won’t go over the rest of the book in such fine detail, but it contains reflections on survivors’ and community organizers’ guiding principles and language, their stories, and the specifics of their intervention strategies. The writers move smoothly and consciously between the general and the personal, so readers can observe practices that could be applied in other situations as well as how communities adapt those practices in their specific work. The Revolution Starts at Home is full of different organizations’ and communities’ step-by-step models for supporting survivors and holding abusers accountable. It helps me feel like there’s a way forward.
As co-editor Leah Lakshmi Piepzna-Samarasinha acknowledges in the preface to the second edition, The Revolution Starts at Home could address the stories of sick and disabled people and trans women more effectively than it does. Beyond Peggy Munson’s essay, disability rarely comes up in any way but survivors’ trauma. I long for resources about how to navigate situations of abuse in which two disabled people accuse each other of abuse and symptoms such as brainfog, memory problems, and dissociation complicate an already difficult situation. I want resources to help me distinguish between nonnormative but respectful disabled ways of being and relating in relationships and behavior that’s influenced by disability and crosses the line. This book can’t give me that.
The Revolution Starts at Home includes an essay by a trans guy (“Freedom & Strategy/Trauma & Resistance” by Timothy Colm), but it’s largely a letdown on trans issues and occasionally a complete mistake. Several essays mention genderqueer people as a vulnerable population, but they don’t really dig into the specific ways transness influences abuse situations. One of the resources in the back refers to society privileging “males and the male-identified” and devaluing “female and the female-identified,” which raises some cis-as-default red flags, and “Without My Consent” by Bran Frenner invokes the incoherent and transmisogynistic concept of “male bodied privilege.”
Still, The Revolution Starts at Home is a vital and foundational text for anyone experiencing or healing from intimate violence and anyone looking for preventative or reactive solutions. Wherever you are in your understanding of these issues, this book will give you information, strategies, and the hope to carry on. I’m glad to have it in my collection and expect to return to it many more times.
The following is a selection from my most recent zine, Blush, Blossom, Bloom: BPD, Imprinting, and Mad Queer Love — a duo of essays on the same topic, written before and after I learned a word that truly encompasses what I feel.
Idealization (July 2015)
Lots of people would say my love for people I idealize is unhealthy, but that’s not true. However strong my feelings, they’re not excessive. This love is healthy; this love is healing. It’s one of the best feelings in the world. It’s love, but more intense. The new-love thrill never fades a bit, even as the relationship gets more established and starts feeling more secure. As long as things are going well between us, I feel a surge of joy that such a wonderful person could exist and be in my life. I think of them often, and it always feels like this.
I don’t choose who I idealize, but it’s not arbitrary either. I seem to find people who are right for me, even on very little information. It took 17 days this time. It was fast, but now 10 months resoundingly prove I was right to love her.
My idealization isn’t like what the psychiatric materials about bpd describe. “Idealize” doesn’t even feel like quite the right word. It suggests foolishness, wrongness, or at least being underinformed. But I’m not oblivious to a person’s faults or ways they disappoint me, and I can adjust to new and unpleasant knowledge about them. (Swift reactions being another skill we borderlines are known/demonized for, actually.)
I’m sure some people would question whether what I experience is idealization at all. Sometimes I question myself too. But it’s such a powerful feeling, outside neurotypical experience, and I want a name to put to it. I relate to other borderline folx about the feeling, so “idealization” will do until something better comes along.
I don’t think idealization is “supposed” to be stable. If there’s one thing that characterizes bpd, it’s instability. Reading what psych people write, it sounds like I’m supposed to idealize and “devalue” everyone in my life, cycling at the drop of a hat. Mostly I don’t. Mostly I get this overwhelming love for a particular person and it lasts indefinitely until they stop being in my life. If they did or said something really terrible or were chronically kind of shitty, that’d end it too, but I haven’t had that experience so far.
I’m afraid that describing my idealization, or even just naming it, will scare people off. I’m afraid the word, more than my personalized descriptions, will stick with people and convince them my idealization is incompatible with relationships as equals. I’m afraid of being rejected as obsessive, too intense, irrational, and all-around too much.
I’ll own being obsessive, intense, and often irrational. I hope you’ll decide I’m not too much.
The word “imprint,” in the borderline sense, is the granting of a wish I had thought was hopeless: to have a name for a kind of relationship that is profound to me, but which is totally beyond the neurotypical experience and lexicon. It has the soul and elegance that was missing from “person I stably ‘idealize.’”
It was amazing just to learn that other borderline people have this as a concept. I’d spent almost a year rationalizing to myself that I could have really strong, consistently positive feelings about someone and it could still be a borderline thing — not realizing other borderline people were talking about it and naming it.
I learned “imprint” from tumblr, but “favorite person” seems to be in broader use for the concept there, and it’s what I heard first. “Favorite person” is conceptually close enough that I could understand what people were talking about and know I wasn’t alone, but I’m not wild about it for myself.
It sounds hierarchical, and that makes me uncomfortable. I don’t want to rank the people who are important to me. I don’t like the thought of implying to everyone else in my life that they’re not my favorite, and I wouldn’t like to be positioned as someone’s not-favorite myself.
I like “imprint” over “favorite person” because it’s succinct. It’s unmediated. Imprinting is a relationship of its own, not something that can be expressed through any recombination or qualification of other relationship elements. I like having a word for it that’s so self-contained.
I like “imprint” because it’s familial. Familial in a way that’s beyond the narratives of family that have always been forced on me, that have betrayed me. Familial in a way that can still be pure, that’s intimate and undemanding.
I like “imprint” because it makes me feel like a duckling, not a burden or a monster.
I like “imprint” because it’s gentle, soft, inexorable, natural, like imprinting.
If you enjoyed this post and you want to read more about imprinting, check out Blush, Blossom, Bloom: A Zine About BPD, Imprinting, and Mad Queer Love. It’s got resources for Borderline and non-Borderline folx, the super-sweet story of telling my imprint she’s my imprint, and a love poem bursting with anti-ableist rage, along with quotes from my journal-blog to more vividly demonstrate the feelings I’ve written about.
[image description: The front cover of Nic Masangkay’s chapbook “melancholia,” drawn by Raychelle Duazo. A colored pencil, marker, and pen illustration in blues and grays of Nic holding their head in their hands above a Seattle skyline.]
I’ve been impressed with Nic Masangkay’s poetry since I first found slam poetry several years ago, and their first chapbook release, melancholia, delivers on everything I’ve come to expect from them. Nic brings together histories of colonialism and resistance with personal memory and present experience, and the result is immensely powerful.
Two of Nic’s older poems and slam favorites are “Jose Rizal and “My Gender Is For Mothers.” “Jose Rizal” tells the story of a Filipino national hero who was executed as a traitor for resisting Spanish colonization juxtaposed with the ways their mother upholds colonial beauty standards and the silence they’ve adopted to protect her from her pain at Nic’s gender. “My Gender is For Mothers” is a love poem that holds the tension between Nic’s mother’s wishes for them and their queer trans love. Nic’s poems balance strength and vulnerability tremendously.
This chapbook also explores disability through poems about muscle pain, eczema, and trauma. Nic represents chronic pain as a ghost in “This recent muscle pain is…,” and it’s both haunting and healing to hear poetry about the familiar story of wondering why pain returns again and again, only to realize it never quite left. The poem concludes in acceptance, without the common sacrifice of denying the pain.
Nic’s use of imagery and detail makes their poems evocative on the first read-through, but melancholia is also a rich and sometimes abstract collection that benefits from repeated over time. I’ve been hearing “My Gender is for Mothers” performed for years now and I still learn through each return to it and the interconnected stories throughout the collection.
melancholia also features beautiful front and back covers, drawn by queer femme Filipina-American artist Raychelle Duazo and attention to accessibility, with trigger warnings and printed image descriptions of the covers and the artist photos.
True to its title, melancholia brims with sadness both urgent and gentle, but also hope and tenderness. Nic is a master of complexity and a poet whose greatness I aspire to.
To get a copy of melancholia, email Nic at firstname.lastname@example.org. melancholia is available for $10 or on a pay-what-you-can basis.
Queer Anxiety Babiez Distro’s “But You Don’t Look Sick: A Zine About Invisible Illnesses and Disabilities in the Workplace” is a compilation zine about the difficulties of navigating workplaces as an invisibly ill or disabled person. It features personal essays, poetry, and visual art, along with a brief section of legal and informational resources.
Throughout the zine, there is a recurring theme of legal protections and considerations not translating smoothly into real-life coverage. The law may provide for confidential accommodations, but that won’t stop nosy coworkers from inquiring about what they perceive as unfair, or prevent them from making requests that are difficult to decline without disclosing more than you want to.
There is good variation in the disabilities and workplaces represented: various illnesses/disabilities/conditions on both sides of the traditional physical/mental division and jobs ranging from dishwashing and customer service, through college and office jobs. (I have an essay in this zine about the invisibility and erasure of my personal disability and ableism as a concept at my college social justice job.)
Personally, I would have prefered more personal narratives to the information about U.S. and Canadian disability law, which is easier to find in an internet search than the stories shared throughout the rest of the zine. But for someone who needs this information and is too nervous to search for it, stumbling across it in this zine could be just what they need. The page about ableist language is a useful starting point. For readers who want to know more on this topic, I recommend Nik Moreno’s zine This, Not That: A Guide to Eliminating Ableist Language, which I previously reviewed.
I wish, especially for a zine about disability, that the print were larger and the images crisper. Much of the text is too small for me to read comfortably, and some of the text overlaid on Jacqueline Last’s collage “Mechanical Restraints” is too blurry to read, probably as a result of the photocopying process.
The embodied and interpersonal experiences shared in this zine will likely feel familiar to invisibly disabled people and can serve as a guide to abled coworkers and employers of how not to give us a hard-verging-on-illegal time. I’m grateful to Kristen and Maira for editing this collection, which builds community among people like me who can’t always easily find each other in the world — especially in the workplace.
All in Your Head: Queerness, Neurodivergence, and Disability Zine Issue #3: (A)sexuality, Intimacy, and Identity has some of the most consistent quality I’ve seen in an edited zine. This is what an anthology should be. The content (poetry, prose, visual art) is all great, and each piece impresses me for different reasons. And there’s a lot in there! If I’m counting correctly, it’s 94 pages long, which in my zine collection is only rivaled by Hoax. From an editorial standpoint, I’m grateful that this issue is about “(a)sexualities,” for the inclusion, fluidity, and flexibility that wording encompasses. Bear with me — when I dug into the zine to review it, I wanted to give each artist individual attention, so this is gonna run long.
Full disclosure: I have an essay in here — the very first, actually, which I was super excited about when I opened the cover. I don’t make money off sales, though, so the conflict of interest is minimal. My essay is about my frustration with the politics of desirability and particularly the ways our cultural hatred of desperation harms me as an abuse victim/survivor and psychiatrically disabled person.
The next essay is by a friend and long-time zinester fave of mine, Olivia M. Olivia consistently writes what I most want to read: nuanced narratives and analyses of multiple marginalized identities. In the essay in this zine, “Am I Gray?: Gray Areas of Identity and Impairment,” she writes about the ambiguity of her most important identities: being a mixed Latina, gray-asexual and gray-panromantic, with anxiety and depression mostly under control and multiple sclerosis mostly in remission, and feeling “not autistic enough to be autistic.” I relate to many of her questions about belonging and what’s “enough,” and I think she puts words to many people’s feelings when she writes, “I feel content to be floating one second, stretched to splitting the next.”
The next essay, “Isolation” by V, packs much vital, often-silenced political analysis into a few pages. V writes about the parallels between their erasure in the queer community as a mixed-race Asian and white person and as a bi person. By this point in the zine, I was getting really excited about all the nuanced, explicit bi and pan representation. Bi and pan representation is so difficult to find (even when I search it out) that it feels incredible to find it when I’m not specifically looking. V also writes about exotification, fetishization, and objectifcation, in relation to both their own experiences of mental illness and broader patterns. They end the piece with an empowering discussion of what they wish they’d been told.
The next essay to pleasantly surprise me with unexpected representation is also the very next thing in the zine. In “Disordered,” Liza Lauper writes about the excitement of getting a long-sought Borderline Personality Disorder diagnosis and the frustration with the insulting label that quickly followed. Paralleling the lack of respectful diagnostic labels is a lack of precise orientation labels that accurately reflect Liza’s orientation. While I do accept the BPD label for myself (albeit in a reclamatory way) and am satisfied with “bi” for myself (in a way that conflicts with many people’s definitions), I relate deeply to Liza’s struggles for language. I’m also grateful any time I find politicized writing by Borderline people (or by people with similar neurotypes who make different decisions about labels) because we’re rarely treated as worthy of writing our own stories and analysis.
While the first several essays interested me because they felt familiar, the next, “Rare Myths for Rare Persons” by Mica McDonald, caught my attention because it’s far from my familiarity. Mica discusses the importance of mythology as sacred truth and shared story of humanity. Ze struggles to feel valued and significant as a transmasculine person with cystic fibrosis when there’s a lack of myths about people like zir. As a partial solution to this problem, Mica offers readings of three Greek and Irish myths in which ze can see elements of zirself. We discuss representation constantly in social justice circles, but mythology isn’t a topic I’ve heard much about from this angle. It expanded my thinking to hear about the importance of myth, specifically, and how Mica reads zir marginalized identities into existing myths.
Kelsie Kachel’s poems “Brain Horror” and “Gendered Construction Sites” use imagery beautifully both for the pain of negative self thoughts and the gender binary and for the hope found by emptying out those thoughts and being their own gender. Jacklyn Janeksela’s poems slide between clear imagery and deliberate ambiguity, leaving me unsure what to feel. Barbara Ruth’s poem “Attracted to Her” explores the transformation of sexual attraction from fun to terror, with the hope that after self examination and work, attraction will return. The poem is rich in its exploration of fear, loss, vulnerability, and the longing to regain longing. Barbara’s other poem in the zine, “What I’m Like,” combines simile and more direct language to tell the story of a sexist poet lover man (who feels uncomfortably familiar) and offer more affirming understandings of herself.
Sky Cubacub’s essay “Radical Visibility: A QueerCrip Dress Reform Movement Manifesto” is unlike anything I’ve read in a zine. Sky is the creator of a clothing company called Rebirth Garments, which makes each item of clothing custom to suit trans and disabled people’s needs and create what Sky calls “radical visibility.” It reads more like an academic essay than I’m used to seeing in zines, with footnotes, works cited, and references to theorists, but for the most part I think it’s accessible to an audience without an academic background. I knew about Rebirth Garments before reading the zine, and I enjoyed hearing more about the philosophy behind the line. If you don’t already know Rebirth Garments, I recommend visiting their website. The black and white photos in the zine show off the form and geometry of Rebirth Garments, but black and white can’t do justice to a line whose core principles incorporate use of vivid color.
Maira’s “I Think I Might Be…Gray Ace?” tells the story of coming into gray-asexuality through a relationship with a partner who, like much of society, framed sex as a necessary part of relationships. Their understanding of their sexuality is complicated by the realizations that in addition to being queer, they are agender and bipolar. Maira’s struggles to reconcile asexuality with trauma resonate with me, as I suspect they will with many ace-spectrum people. Maira contributes to an important, developing school of thought that while asexuality is not necessarily damage, it can be, and that damage is a valid history and way of being.
Finally, Raymond Luczak’s “My Line of Feeling” is a short story about a quadriplegic man named Steve watching an ASL interpreter and reflecting on his life. It weaves smoothly between his present experience, his frustration with forced desexualization, bitterness at abled people, and the reason this interpreter means so much to the speaker. The writing is rhythmic, poetic, and it carried me through the story with urgency, except when Steve brings up fatphobic misogyny in a way that feels like it could be his own.
Overall, I was blown away by the way this zine and each of the artists in it explore ambiguity and multiple marginalizations. I recommend it for anyone who’s interested in the intersections of disability and queerness, especially if personal essays are your thing. I look forward to future issues of All in Your Head (the next issue’s theme is “cure”) and to seeing more from each of the writers featured in this issue. (My apologies to the visual artists — I don’t think I have the understanding of visual art necessary to comment on your work.)
You can buy All in Your Head: Queerness, Neurodivergence, and Disability Zine Issue #3: (A)sexuality, Intimacy, and Identity from editor Sam GlitterWurst’s Etsy shop when it returns from hiatus and follow him on Tumblr.
Nik Moreno’s This, Not That: A Guide to Eliminating Ableist Language delivers on its promise: it examines how some everyday words and phrases are ableist and offers suggestions of how to replace them. But what I appreciate most about it is that it provides context that is often missing from word substitution lists.
The zine opens with an introduction about the importance of language in culture and media, a brief glossary, and a reminder of the ways in which ableist language leads abled people to physically harm disabled people. In these components and throughout the rest of the zine, Nik highlights that ableism serves colonialism, white supremacy, and capitalism. These systems all reinforce each other, and it’s important to keep that in mind as we work to dismantle them.
Nik also provides a short note that for some disabled people, including him, it’s powerful and important to reclaim words like “crippled.” As someone who’s pretty into reclamation, I appreciate this acknowledgement and the way Nik’s joy radiates through these words.
Nik starts off the explanation of words to eliminate with “The Scrap Yard,” a collection of words and phrases he suggests eliminating entirely, rather than replacing. He explains how each of them does harm. This list includes slurs and phrases and dismissive, ableist questions like, “What are you deaf?” In this section, I especially appreciate Nik’s analysis of how “lazy” is used to criticize people instead of acknowledging the bodily and societal barriers that stop us.
Before transitioning into the words for which he suggests replacements, Nik cautions the reader that the alternatives he suggests can still be used in ableist ways and provides guidelines for examining the assumptions and values behind our use of language. This extra step of reflection can go a long way in checking our ableism.
The second set of words and phrases to eliminate works similarly to the first set, but in this section there are also clouds of alternatives to try. Nik offers many suggestions for each entry, covering a variety of situations in which people use the ableist language. This section includes words like “lame” and many diagnostic terms that are tossed around as metaphors.
In my mind, there’s not a stark real-life difference between the words in the “scrap yard” and the ones for which Nik suggests alternatives, but his distinction doesn’t detract from my reading experience. Nik’s definitions of terms, particularly around the distinctions between ableism and sanism, differs from mine, and I think these definitions would benefit from more precision, but these are ongoing and community-wide conversations.
Nik also offers opportunities to connect to other people’s writing about resisting ableism through relevant quotes throughout the zine and a “further reading” section at the end.
While much of this zine focuses on getting abled people to stop hurting us, it’s also valuable for disabled people who want to work through how our own language my uphold oppression, and there’s a beautiful and validating dedication at the end. I also recommend it to my fellow white disabled people because we have a lot to learn about how ableism intersects with racism and colonialism and how to support disabled people of color.
You can get This, Not That from Nik’s Etsy shop.