When Philip Roth compiles lists of the writers he most admires, Tolstoy never seems to make it. There's Flaubert, Kafka, Bellow--the touchstones. Gogol, Dostoyevsky, Céline--the madmen. Henry Miller, of course; even Chekhov and Thomas Mann. But Tolstoy, when he appears in Roth's fiction at all, is usually something of a joke. In The Ghost Writer, young Nathan Zuckerman travels to meet his hero, the reclusive novelist E.I. Lonoff ("Married to Tolstoy" is how the novel describes the plight of Lonoff's wife); lying the first night in the sanctum where Lonoff composes his masterpieces, and knowing that a fetching student of Lonoff's is also staying at the house, Zuckerman is, shamefully, seized by erotic yearnings. He yields to them. "Virtuous reader," he reports, "if you think that after intercourse all animals are sad, try masturbating on the daybed in E.I. Lonoff's study and see how you feel when it's over."
As if this wasn't bad enough, four years later Roth began The Anatomy Lesson with a sexual rewriting of Anna Karenina's famous opening. "Happy families are all alike," Tolstoy wrote. "Every unhappy family is unhappy in its own way. Everything at the Oblonskys' was in confusion." Roth's version: "When he is sick, every man wants his mother; if she's not around, other women must do. Zuckerman was making do with four other women."
So perhaps it is as punishment for this needling that in his old age Roth has become Tolstoy. His last five novels have been Tolstoyan in scope, and, like Tolstoy, he has been celebrated for them. Like Tolstoy he is loathed by the official organs of religion--an archbishop of the Russian Orthodox Church suggested that Tolstoy be executed for the antimarital rantings of "The Kreutzer Sonata," while here in America an influential rabbi demanded to know, "What is being done to silence this man?" after Roth's attacks on Jewish suburbia in Goodbye, Columbus. And if it so happens that the Jews are wrong, and Hell exists, there can be no question that the author of Sabbath's Theater will spend eternity there.
But the chief reason that Roth is Tolstoy is that he, almost alone of our contemporary novelists, so insistently has Something to Say, and is prepared, at times, to forsake all his literary instincts in order to say it. Tolstoy's digressions in War and Peace on the mechanisms of history infuriated such early readers as Flaubert ("he repeats himself and he philosophises!"), as well as everyone since. After completing his masterpiece, Anna Karenina, Tolstoy for some time wrote only philosophical and religious tracts. As for Roth, who came dangerously close to turning his last, very powerful novel, The Human Stain, into a political rant against the Clinton impeachment, he too has for the moment dropped most pretenses to fiction and produced, with The Dying Animal, something far closer to an essay.
It is an essay, naturally, about sex. Lenin claimed that Tolstoy was the mirror of the Russian Revolution; for the past forty years, Roth has been the mirror of the sexual one. In his work, the contradictions of that libidinal revolt have found their fullest expression. During the 1960s, Roth hailed its arrival--indeed, three years after the 1969 publication of Portnoy's Complaint, Irving Howe could damningly suggest that Roth was "a man at ease with our moment." But Portnoy, Zuckerman and the rest have also testified eloquently to the costs of such freedom. You may shatter convention, Roth showed, but be warned that society (with its thuggish enforcer, the superego) has the resources to defend itself, with extreme prejudice.
The same paradigm fits the slim plot of The Dying Animal. The narrator, 70-year-old David Kepesh, is a cultural arbiter and professor who has systematically been sleeping with everyone, including and especially his students, since leaving his wife and child in the 1960s. You will perhaps object that Kepesh doesn't have any kids, and you'll be right. Roth has never been scrupulous with his characters' biographies--Zuckerman's childhood, for example, what with the boxing lessons and ping-pong in Swede Levov's basement and the Communism, is beginning to look awfully crowded--and in this case he outfits Kepesh, who appeared in two previous, rather mediocre outings as a hesitant philanderer in The Professor of Desire and as a giant breast in The Breast, with a more virile résumé and an abandoned son from a different first marriage. Nor does he bother to explain how the mammillary Kepesh turned himself back into a man.
But it's still the same Kepesh, of all Roth's narrators the dullest and most methodical. Even when he ceased to be a man, Kepesh was a most reasonable breast. He is reasonable still, as he catalogues his sexual habits, rules and arrangements; of an affair with a middle-aged former student, he explains: "It was a joint venture, our sexual partnership, that profited us both and that was strongly colored by Carolyn's crisp executive manner. Here pleasure and equilibrium combined." Given this regimented administration of his own happiness, it is naturally satisfying to see Kepesh--"the propagandist of fucking"--caught up in all the old emotions after an affair with a particularly stunning student. "This need," he moans, referring not to lust but to attachment. "This derangement. Will it never stop?"
But before everyone runs out to buy this paean to the triumph of the bourgeois spirit, they should be warned that Roth takes Kepesh far more seriously than this plot summary indicates--takes him at his word. It should even be noted--if I may be allowed a quick critical crudity--that Kepesh's style is the closest among his narrators to the style of Roth's own essays and memoirs. His concerns are Roth's, and he shares many of the master's ideas about the world. For Kepesh is not merely a reflection of the sexual revolution, but also its historian.
And here I must stop myself--it is so easy to make fun of Roth. Sixty-eight years old and again with the sex. When Tolstoy published his attack on physical love in "The Kreutzer Sonata," young wits suggested that the Count's own kreutzer might be out of order. It is easy, in other words, to make fun of old men. I myself have done so. I thought--it seems to be the general consensus--that sex for Roth was a device with which to propel his fictions; that he could have used cars, or whales, or sports, and chose sex merely because it was historically ripe, as a subject, and for the simpler reason that it was the quickest way to épater ye olde bourgeoisie. Diaphragm! Cunt! "The Raskolnikov of jerking off"!
I no longer think so. It seems obvious that at this point Roth can do little with sex that he hasn't done already (though he tries in The Dying Animal, he tries). This continued fixation is fictionally fallow--as Roth writes, baldly, in The Dying Animal, "You know you want it and you know you're going to do it and nothing is going to stop you. Nothing is going to be said here that's going to change anything." Since sex is, in this view, overdetermined, it's like writing about gravity. (In fact, not having sex is far more promising--one of the things it promises being future sex.)
Yet Roth persists, and after forty years it can only be because he believes sex the most important topic he could possibly tackle, and now more than ever. So this book demands that we approach it with a straight face, even when a straight face seems the least natural response. Kepesh, of course, is professorial, telling of the Merry Mount trading post in colonial Massachusetts, raided by the Puritans because it was a bad influence on the young. "Jollity and gloom," he quotes Hawthorne, "were contending for an empire." He is also empirical, a one-man research institute, reporting the number of times (one) that he was the beneficiary of oral sex in college in the 1950s, and clinically tracing the progress made in the interim: "The decades since the sixties have done a remarkable job of completing the sexual revolution. This is a generation of astonishing fellators. There's been nothing like them ever before among their class of young women."
If this seems deliberately offensive, it is part of the general urgency, even desperation, that pulses through this book. Roth is running out of time; he must tell you as quickly as possible, he must convince you to change your life. Now, Roth has always considered the sexual revolution in quasi-world-historical terms. "The massive late-sixties assault upon sexual customs," he told an interviewer in 1974,
came nearly twenty years after I myself hit the beach fighting for a foothold on the erotic homeland held in subjugation by the enemy. I sometimes think of my generation of men as the first wave of determined D-day invaders, over whose bloody, wounded carcasses the flower children subsequently stepped ashore to advance triumphantly toward that libidinous Paris we had dreamed of liberating as we inched inland on our bellies, firing into the dark.
This is sweet and funny and light--and wholly innocent, it seems, of the damage done.
There is no such lightness in The Dying Animal. When the same idea (Roth as sexual revolutionary vanguard) resurfaces, it has an embattled quality to it, as if Roth is no longer certain what has happened, or who won. "Look," says Kepesh, in his demotic, direct address:
I'm not of this age. You can see that. You can hear that. I achieved my goal with a blunt instrument. I took a hammer to domestic life and those who stand watch over it. And to [my son]'s life. That I'm still a hammerer should be no surprise. Nor is it a surprise that my insistence makes me a comic figure on the order of the village atheist to you who are of the current age and who haven't had to insist on any of this.
The shift in tone from the interview is remarkable. The confidence is gone; the winds of history are shifting. Not only have the young forgotten their benefactors, they've started to cede the freedoms won for them--"now even gays want to get married," says Kepesh. "I expected more from those guys." And the deflowered order has been replaced by a new form of surveillance, which Kepesh scrupulously documents during a student conference: "we sat side by side at my desk, as directed, with the door wide open to the public corridor, all eight of our limbs, our two contrasting torsos visible to every Big Brother of a passerby." The revolution for which Kepesh fought so ruthlessly has been betrayed.
Which is a well-known habit of revolutions. Roth might have predicted, in fact, that women could not merely come alive as autonomous sexual beings without also developing ways of defending themselves against groping professors. He might even have predicted that this defense would at times grow absurd, that it would seek regimentation not only for physical but for verbal relations, that it would create a vocabulary of misunderstanding so dense it may take the passing of an entire generation before men and women can speak to one another again.
That all this might have been predicted in no way suggests that Roth is wrong to raise his voice in protest. It is striking, indeed, that a writer forever accused of it has now turned himself so vehemently against vulgarity--against the very leveling and coarsening of our conversation. Toward the end of The Dying Animal, Roth's former lover is beset by tragedy: "She began telling me about how foolish all her little anxieties of a few months back now seemed, the worries about work and friends and clothes, and how this had put everything in perspective," says Kepesh, "and I thought, No, nothing puts anything in perspective."
No, because there is no privileged view, no heights from which to look. This is the endpoint of the nihilist's wisdom. And Roth, after a circle of great radius, comes again to look like Tolstoy, like a writer who turns the light of his reason upon all the expressions and conventions by which we thoughtlessly live. How out of place he seems at a time when most fiction, competent as it is, has taken to being demure about its own necessity; when most writers are such professionals. Updike, DeLillo, Pynchon, of his generation, are all at least as talented as Roth; DeLillo is as timely, as ready to philosophize and to use the word "America." But no one is as urgent, as committed to the communication of his particular human truth.
The Dying Animal is not a great work in the way that The Human Stain, American Pastoral, Operation Shylock and, especially, Sabbath's Theater were great works. But it completes the picture--the picture of what a writer can be. Where DeLillo's recent novella, The Body Artist, was remarkable for its departure from his customary mode, The Dying Animal is remarkable for its fealty to the ground Roth has always worked. It cedes nothing, apologizes for nothing; it deepens, thereby, the seriousness of all his previous books.
"Because [sex] is based in your physical being, in the flesh that is born and the flesh that dies," says Kepesh.
Only [during sex] are you most cleanly alive and most cleanly yourself. It's not the sex that's the corruption--it's the rest. Sex isn't just friction and shallow fun. Sex is also the revenge on death. Don't forget death. Don't ever forget it. Yes, sex too is limited in its power. I know very well how limited. But tell me, what power is greater?
You could answer (virtuous reader), as you have answered Roth so many times before, that art, and its promise of eternity, is greater; or politics, and its promise of justice, is greater; or religion, and its promise of spiritual peace, is more powerful. You could answer Roth thus, but one of you would have to be lying.
Enslave your girls and women, harbor anti-US terrorists, destroy
every vestige of civilization in your homeland, and the Bush
Administration will embrace you. All that matters is that you line up as
an ally in the drug war, the only international cause that this nation
still takes seriously.
That's the message sent with the recent gift of $43 million to the
Taliban rulers of Afghanistan, the most virulent anti-American violators
of human rights in the world today. The gift, announced last Thursday by
Secretary of State Colin Powell, in addition to other recent aid, makes
the United States the main sponsor of the Taliban and rewards that "rogue regime"
for declaring that opium growing is against the will of God. So, too, by
the Taliban's estimation, are most human activities, but it's the ban on
drugs that catches this administration's attention.
Never mind that Osama bin Laden still operates the leading
anti-American terror operation from his base in Afghanistan, from which,
among other crimes, he launched two bloody attacks on American embassies
in Africa in 1998.
Sadly, the Bush Administration is cozying up to the Taliban regime at
a time when the United Nations, at US insistence, imposes sanctions on
Afghanistan because the Kabul government will not turn over Bin Laden.
The war on drugs has become our own fanatics' obsession and easily
trumps all other concerns. How else could we come to reward the Taliban,
who has subjected the female half of the Afghan population to a continual
reign of terror in a country once considered enlightened in its treatment
At no point in modern history have women and girls been more
systematically abused than in Afghanistan where, in the name of madness
masquerading as Islam, the government in Kabul obliterates their
fundamental human rights. Women may not appear in public without being
covered from head to toe with the oppressive shroud called the
burkha , and they may not leave the house without being accompanied by
a male family member. They've not been permitted to attend school or be
treated by male doctors, yet women have been banned from practicing
medicine or any profession for that matter.
The lot of males is better if they blindly accept the laws of an
extreme religious theocracy that prescribes strict rules governing all
behavior, from a ban on shaving to what crops may be grown. It is this
last power that has captured the enthusiasm of the Bush White House.
The Taliban fanatics, economically and diplomatically isolated, are at
the breaking point, and so, in return for a pittance of legitimacy and
cash from the Bush Administration, they have been willing to appear to
reverse themselves on the growing of opium. That a totalitarian country
can effectively crack down on its farmers is not surprising. But it is
grotesque for a US official, James P. Callahan, director of the State
Department's Asian anti-drug program, to describe the Taliban's special
methods in the language of representative democracy: "The Taliban used a
system of consensus-building," Callahan said after a visit with the
Taliban, adding that the Taliban justified the ban on drugs "in very
Of course, Callahan also reported, those who didn't obey the
theocratic edict would be sent to prison.
In a country where those who break minor rules are simply beaten on
the spot by religious police and others are stoned to death, it's
understandable that the government's "religious" argument might be
compelling. Even if it means, as Callahan concedes, that most of the
farmers who grew the poppies will now confront starvation. That's because
the Afghan economy has been ruined by the religious extremism of the
Taliban, making the attraction of opium as a previously tolerated quick
cash crop overwhelming.
For that reason, the opium ban will not last unless the United States is
willing to pour far larger amounts of money into underwriting the Afghan
As the Drug Enforcement Administration's Steven Casteel admitted, "The
bad side of the ban is that it's bringing their country--or certain
regions of their country--to economic ruin." Nor did he hold out much
hope for Afghan farmers growing other crops such as wheat, which require
a vast infrastructure to supply water and fertilizer that no longer
exists in that devastated country. There's little doubt that the Taliban
will turn once again to the easily taxed cash crop of opium in order to
stay in power.
The Taliban may suddenly be the dream regime of our own war drug war
zealots, but in the end this alliance will prove a costly failure. Our
long sad history of signing up dictators in the war on drugs demonstrates
the futility of building a foreign policy on a domestic obsession.
The recent New York Times front-page headline "Scientists Say Gay Change Is Possible" left me somewhat bemused.
In many respects, the recent meeting in Chicago of the National Abortion Federation (NAF), the major professional association of abortion providers in North America, looked like any other medical gathering. Participants wearing name tags attended workshops, engaged in lively debate about medical innovations in their field, examined the exhibits set up by vendors and greeted old friends and colleagues.
But in other ways this was not a typical medical conference. Security was tight, with guards checking registration badges and conferring on walkie-talkies. Along with presentations on "Vaginal Ultrasound Assessment" and "Monitoring Chorionic Gonadotropin Levels After Mifepristone Abortion" were sessions on "Ensuring the Rights of Minors: Making Your Judicial Bypass Work" and "Understanding FACE (Freedom of Access to Clinic Entrances) and How to Invoke Its Protection." One of the keynote speakers was an FBI agent who played a key role in the apprehension of James Kopp, the fugitive accused of murdering Dr. Barnett Slepian, an abortion provider in Buffalo, New York, in 1998, and of wounding several other physicians.
While NAF meetings always display this surreal combination of conventional medical components and vivid reminders that abortion is the most politicized--and besieged--branch of medicine in the country, this year the atmosphere was especially tense. The fact that the reliably prochoice Clinton-Gore team is gone, replaced by an Administration that is deeply, and cleverly, hostile to abortion, seemed to hover over every conversation. As abortion providers well know, even if Roe v. Wade is not overturned, abortion access can be eviscerated by its enemies. Here are just some of the Bush Administration's initial steps in that direction:
§ As Attorney General, John Ashcroft, one of the most fanatically antiabortion senators in history, is charged with protecting the safety of abortion providers and patients. Despite repeated assertions at his confirmation hearings that he accepts Roe as "settled law," no one expects him to continue with the forceful and active steps that his predecessor, Janet Reno, took to combat antiabortion terrorism. Ashcroft will also play a key role in judicial appointments. While public attention has inevitably focused on the Supreme Court, judges appointed to lower federal courts have an enormous impact on abortion provision, ruling in such diverse areas as waiting periods, legislatively mandated scripted counseling for abortion patients, interpretations of permissible buffer zones outside clinics (areas that may be kept free of protesters) and on any revisitation of "partial birth" abortion bans.
§ Secretary of Health and Human Services Tommy Thompson sent chills down the NAF community's collective spine when he announced at his confirmation hearings that he would call for a "review" of the FDA's approval last fall of the "abortion pill," RU-486 (mifepristone). Also, antiabortion Congressmen have introduced the Patient Health and Safety Act (PHSA), a bill that seeks to restrict distribution of the drug by prohibiting anyone other than physicians who provide surgical abortions from dispensing it, thereby thwarting its promise to improve access in underserved areas. Thompson's threatened "review" would likely do the same.
For now, Thompson appears to be holding off on such a review. The Administration has not yet named an FDA commissioner, most likely because of the hot-button politics of mifepristone approval. And it is not clear whether the PHSA will pass the Senate. But uncertainty over the fate of this drug is hampering the campaign to disseminate it. Prospective abortion pill providers face a host of other challenges as well: arranging malpractice insurance and managed care reimbursement, conforming to legal requirements (parental notification, waiting periods, etc.). As a result, nearly all those currently offering the drug are surgical providers.
§ The Unborn Victims of Violence Act, passed by the House on April 26, makes it a federal crime to injure or kill the fetus of a pregnant woman. Even though the act specifically exempts abortion, the prochoice community widely views it as a crucial first step in a campaign by abortion opponents to secure the status of "personhood" for the fetus (and indeed, embryos and blastocysts). As one lawyer at the NAF meeting told me, "Fertilized cells will have the same legal status as a woman, and eventually this will threaten various forms of birth control as well as abortion." George W. Bush has voiced his eagerness to sign the bill into law.
And what of the Supreme Court? Amid the rumors of the possible retirement of one or more Justices this summer, the stakes are high for abortion providers--and for Bush as well. Given the public's split on the issue, Bush risks alienating a sizable number of voters no matter what he does. (Despite people's discomfort with abortion, polls show that a majority wants to see Roe stand.) One likely scenario is that Bush will nominate a "stealth" antichoicer--one with no paper trail on abortion--and then try to prevent an abortion case from reaching the Court before the 2004 election.
How can the abortion rights movement respond? Lucinda Finley, a law professor at SUNY, Buffalo, says, "The movement must convince senators to announce that they will not confirm someone who is unwilling to state his or her position on Roe." The Feminist Majority urges a filibuster against any nominee not committed to preserving Roe (see www.million4Roe.com). Whether prochoicers have such political capital remains to be seen. The recent abortion rights march in Washington, whose timing unfortunately conflicted with Earth Day and Quebec demonstrations as well as the NAF meeting itself, attracted a disappointing turnout and almost no media attention.
As the rest of the movement awaits the Court showdown, abortion providers continue to endure countless hassles just to open the doors of their clinics each day. Many states have imposed TRAP--"targeted restrictions against abortion providers"--laws consisting of cumbersome rules, directed only at abortion facilities, regulating such matters as door width and air flow. Even those in states without TRAP laws face constant battles with landlords who try to evict them, vendors under pressure not to service them and frequent threats of violence. The community of providers, which has shown an extraordinary ability to carry on its work with humor and bravery even in such unacceptable circumstances, is gearing up for a long fight.
When we left that old journalistic evergreen, the evils of daycare, two weeks ago, the media hysteria over the NICHD study had just about peaked. The researchers had begun to turn on each other in public, never a good sign--Jay Belsky, a champion soundbiter who had seized the media initiative by strongly suggesting that the study showed that more than thirty hours a week with anyone but Mom would risk turning little Dick and Jane into obnoxious brats, was sharply challenged by numerous co-researchers, who claimed the study's results were tentative, ambiguous and negligible, hardly results at all, really. After a few rounds of this, the media suddenly remembered that no one had actually seen the study, which won't be published for another year and which does seem on the face of it rather counterintuitive: Daddy care is bad? Granny care is bad? Quality of care makes no difference? What really did the trick, though, I suspect, was that every fed-up woman journalist in America sat down and bashed out a piece telling the doomsayers to lay off, already. With 13 million kids in daycare, and two-thirds of women with children under 6 in the work force, working moms are a critical mass, and they are really, really tired of being made to feel guilty when they are, in fact, still the ones doing double duty at work and home.
Compare the kerfuffle over the quantity of hours spent in daycare with the ho-hum response to studies of its quality. On May 1, Worthy Wage Day for childcare workers, came a study from Berkeley and Washington, DC, that looked at staffing in seventy-five better-than-average California daycare centers serving kids aged 2 1/2 through 5. According to Then and Now: Changes in Child Care Staffing 1994-2000, staffers and directors are leaving the field in droves. At the centers in the study, 75 percent of teachers and 40 percent of directors on the job in 1996 had quit four years later. Some centers had turnover rates of 100 percent or more (!) from one year to the next. Half the leavers abandoned the field entirely--raising their incomes by a whopping $8,000 a year compared with the other half, who remained in childcare. Nor were those who left easily replaced: Most of the centers that lost staffers could not fill all their job slots by the next year.
The demoralization and turmoil caused by constant turnover stress both the workers who stay and the children. Making matters worse, the new workers are "significantly less well-educated" than those they replace--only a third have bachelor's degrees, as opposed to almost half of the leavers. Pay, say the researchers, is the main issue: Not only have salaries not risen with the rising tide supposedly lifting all boats; when adjusted for inflation, they have actually fallen. A daycare teacher works twelve months a year to earn $24,606--just over half the average salary of public-school teachers, who work for ten months (not that schoolteachers are well-paid, either). Center directors, at the top of the field, earn on average a mere $37,571; the recommended starting salary for elementary-school teachers in California is $38,000. (In France, which has a first-rate public daycare system, daycare teachers and elementary-school teachers are paid the same.) Daycare teachers love their work--two-thirds say they would recommend it as a career--but simply do not earn enough to make a life in the field.
It's a paradox: Even as more and more families, of every social class, rely on daycare, and even as we learn more and more about the importance of early childhood education for intellectual and social development, and even as we talk endlessly about the importance of "quality" and "stability" and "qualified" staff, the amount of money we are willing--or able--to pay the people we ask to do this demanding and important job goes down. Instead of addressing this reality, we endlessly distract ourselves with Mommy Wars. (You let your child have milk from the store? My child drinks nothing but organic goat milk from flocks tended by Apollo himself!) And because as Americans we don't really believe the rest of the world exists, when a study comes along suggesting that other-than-mother-care produces some nasty and difficult kids, we don't think to ask if this is a problem in Denmark or France, and if not, why not.
Two new books of great interest, Ann Crittenden's The Price of Motherhood and Nancy Folbre's The Invisible Heart: Economics and Family Values, point out that there is a crisis of care in America. Women are incredibly disadvantaged when they perform traditionally female work--childcare, housework, eldercare--unpaid within families. (According to Crittenden, motherhood is the single biggest cause of poverty for women.) The free market cannot replace this unpaid labor at decent rates, Folbre argues, because it would be too expensive: Even now, most families cannot afford tuition at a "quality" daycare center, any more than they can afford private school. And men are hardly falling over themselves to do their share--nobody's talking about the Daddy Track, you'll notice. Both writers call for recognizing the work of care as essential to the economy: Top-quality daycare should be funded by the government, like school, because it is a "public good."
Unfortunately, funding public goods is not exactly a high priority of government, which is busily cutting programs for children in favor of a huge tax cut for the rich. These days our main public goods seem to be prisons ($4.5 billion), the drug war ($19 billion, including $1 billion in military aid to Colombia), abstinence education ($250 million) and executing Timothy McVeigh ($50 million, not counting plane tix for celebrity death witness Gore Vidal). You can always find money for the things you really want.
Once again the Bosnian Initiative Frankfurt, a German human rights group, is asking Nation readers to help fund summer camp for Bosnian refugee children. Many readers have become an integral part of this wonderful effort, sometimes going beyond donations to correspond with particular children. $150 makes you a "godparent" and pays for two weeks of camp for a child, but gifts of any size are welcome. Send checks made out to the Bosnian Initiative Frankfurt to me at The Nation, and I will forward them.
Feminist anthropology fights for public voice in a new era.
Studies on the effects of childcare on the young are colored by researchers' views about educated women who go to work.
Congress is poised to reauthorize fearmongering "abstinence-only" sex ed.
The arrest in France of James Kopp, the accused assassin of Buffalo obstetrician Barnett Slepian, could not have come at a more awkward time for the Bush Administration. Bush inaugurates himself by blocking aid to international family planning agencies and by nominating antiabortion fanatics to run the Justice Department. Then fugitive Kopp surfaces to remind the American public of where
these bottom-line commitments lead.
In 1994 Bill Clinton's Justice Department initiated a grand jury inquiry into
abortion-clinic violence. But FBI agents grumbled that Justice was
wasting their time, and the grand jury folded its tent in January of
1996 after finding no evidence of a national conspiracy. Five years
later, it's clear that Kopp--accused in three nonfatal shootings in
Canada and the United States in addition to the murder of Dr.
Slepian--had a lot of help, the kind of help for which "conspiracy"
is the operative legal term.
So far, investigators have
arrested two antiabortion felons in Brooklyn--Dennis Malvasi,
convicted of a 1987 clinic bombing in Manhattan, and Loretta Marra,
who blockaded clinics with Kopp. They sent Kopp money and stayed in
touch with him through a Yahoo drop box. The circle is almost
certainly wider--and transnational. For the past year Kopp lived in
Ireland, bunking in hostels and mingling with the fundamentalist
breakaway Catholic sect founded by excommunicated Archbishop Marcel
Lefebvre. Kopp managed to acquire at least two separate Irish
identities and passports for himself and a blank Irish passport and
birth certificates for his New York friends, and someone in Ireland
vouched for his references for an employment agency--all of which
makes it obvious that his was not a solo act. Ireland's right-to-life
leaders deny any connection to the assassin, and it's entirely
possible that his support network was American. In the last
half-decade US antiabortion campaigners have moved on Ireland in a
big way, introducing a militancy previously unknown
Speculation necessarily swirls around the followers
of the Rev. Patrick Mahoney of the Washington-based Christian Defense
Coalition. In March 1999 Mahoney led a brigade of forty Americans to
Dublin, where they occupied the offices of the Irish Family Planning
Association and taught their Irish counterparts all-American
blockade-and-intimidation techniques. Indeed, only a day before
Kopp's arrest, Mahoney was slapped with an Irish court injunction
prohibiting him from further harassing the IFPA. Mahoney had tolerant
words in 1997 after Slepian's shooting, and responded to Kopp's
arrest by warning the Bush Administration not to "harass and
intimidate the pro-life movement."
It can't escape notice
that the Kopp conspiracy began to unravel just as the Court of
Appeals for the Ninth Circuit overturned a jury verdict and
injunction on the Nuremberg Files website, which displays
photos of abortion providers and a list with a strike through the
names of assassinated physicians. On March 28 the Ninth Circuit
unanimously found, in the words of presiding Judge Alex Kozinski,
that if the website's rhetoric "merely encouraged unrelated
terrorists," it is protected by the First Amendment.
Michelman of NARAL called the ruling "a major setback for a woman's
right to choice," and along with Planned Parenthood vowed to pursue
the case to the Supreme Court. To me, Kopp's overdue arrest suggests
a different conclusion. There can be no doubt that the Nuremberg
Files website contributed to a climate of fear--that the website
is the theory and James Kopp's rifle is the practice. Yet the
emerging facts of Kopp's flight make it clear that keeping The
Nuremberg Files off the Internet would not have saved Dr. Slepian
or brought the shooter to justice. The important thing is to
investigate real antichoice gangsterism, real shootings, real escape
routes. The important thing is to insist on the continuity between
Kopp and the "respectable" antiabortion agenda of the White House.
Bush and Ashcroft have been assiduously working to accomplish by
executive order what Kopp attempted with a gun: diminishing the
availability of abortion and thus undermining a civil right. This,
and the climate of fear generated by clinic violence, must be fought
with politics, not censorship. And the recent rise of police
surveillance aimed at antiglobalization protesters only makes more
clear the danger of prosecuting an inflammatory publication as if it
were the hand that smashed the windowpane or pulled the
Kopp's arrest is full of ironies. The most
antichoice Attorney General in US history is now stuck prosecuting an
antichoice assassin; an Administration wild about the death penalty
must forgo capital punishment to secure Kopp's extradition because
France opposes it. It would be a final, and tragic, irony if
prochoice advocates permit antiabortion thugs like Mahoney to play
the martyr--drawing attention away from the very violence they have
The election this March of an openly gay Mayor of Paris--the Socialist Bertrand Delanoë--would have been unthinkable just a few years ago. That's one reason the American edition of Frédéric Martel's The Pink and the Black (it appeared in France five years ago) is so pertinent: It's the first attempt at a history of the modern French gay movement, without whose achievements the victory of Delanoë would not have been possible. It all began on March 10, 1971. Radio star Ménie Grégoire was moderating her enormously popular chat show before a live audience in Paris's famous Salle Playel. The broadcast's theme that day: "That Painful Problem, Homosexuality," with experts from law, medicine and the Catholic Church. Suddenly interrupting some priestly condescensions, a group of homosexual women rose from the audience, yelling, "It's not true, we're not suffering! Down with the heterocops!" The lesbians stormed the stage, and the control room cut off the microphones and switched to recorded music. The militants' message: "Homosexuals are sick of being a painful problem." The Front Homosexuel d'Action Révolutionnaire (FHAR), and with it the modern French gay movement, had been born.
The youthful activists who formed the FHAR had their political coming-of-age in the turbulent student-left rebellion of May 1968 that turned into a nationwide general strike in all walks of life, a gigantic outpouring of social protest against the suffocating atmosphere of de Gaulle's France. And while the young far-left soixante-huitards ('68ers) were initially hostile to "supposedly bourgeois homosexuality," as Martel writes, the May rebellion "contained, in embryo, all the ingredients of sexual liberation, for which it was a dress rehearsal." While the FHAR was initiated by women, it quickly admitted men as "objective allies."
One of the first men to join the FHAR was Guy Hocquenghem, who rapidly became the nascent movement's undisputed star. Hocquenghem's political itinerary was fairly typical of the soixante-huitards. After an "apprenticeship" in the Union of Communist Students when he was a brilliant philosophy student at the prestigious École Normale Supérieure in Paris, he was a leader of the National Union of French Students and--rejecting the heavy-handed Stalinism of the French Communist Party--became by turns a Trotskyist and then a Maoist. By the time of the FHAR's founding he was a prominent member of Vive la Révolution (VLR), a libertarian split-off from the orthodox Maoists that was led by Roland Castro (later a prominent architect and adviser to French President François Mitterrand on urbanism).
After joining the FHAR, Hocquenghem proposed that it put together a special issue of Tout!, the VLR's newspaper, which he coordinated. In the issue, 50,000 copies of which were published in April 1971, were articles titled "Our Bodies Do Belong to Us," "The Right to Homosexuality and Every Sort of Sexuality," "The Right of Minors to Freedom of Desire and Its Satisfactions" and, most important, "Let's Stop Cowering in the Corner." Martel records that "thus the theme of coming out appeared for the first time in France.... The FHAR, 'a saw for cutting up reality in a different way,' in Hocquenghem's expression, had found its slogan."
All this became a public scandal when the Interior Minister had Jean-Paul Sartre, who had lent his name to Tout! as editorial director, indicted for "public indecency" and "pornography"; police seized 10,000 copies of Tout! and the vice squad raided its offices. In the end Sartre, and the gay liberationists, won in court, a stunning victory against the justice system.
The FHAR's general meetings, held in the amphitheater of the École des Beaux Arts, grew rapidly from fifty people to a hundred, to a thousand, and they "marked a momentous time in the history of the evolution of mores in France. They got homosexuals talking," Martel writes. In this heady atmosphere, its air perfumed by hashish smoke, the "militants put revolution into practice: they invented cruising relieved of its furtiveness, and, moving through [the school's] hallways...or on the upper floors and in the attic, they experimented with Fourier's 36,000 forms of love."
In January 1972 Hocquenghem, by then teaching philosophy at the University of Vincennes and already moving away from VLR, published a historic and much-discussed article--"The Revolution of Homosexuals"--an autobiography-cum-manifesto in Le Nouvel Observateur, the influential mass-circulation left-wing weekly; and by the end of the year he'd produced Homosexual Desire, the first theoretical work by an avowed homosexual in France. The book influenced a whole generation of gay liberationists in Europe (and when brought out in the United States two years later by Schocken Books, many American gay intellectuals as well). The FHAR, which had strong anarchist tendencies, imploded by the end of that year, as its meetings were overwhelmed by those who came only for sex, not debate. But Hocquenghem--with his "angelic beauty," his assured platform performances and his gifted pen--had become, as Martel puts it, "a hero," "for many...the one who had 'liberated homosexuals'" and "the emblem of homosexuality in France."
The FHAR was not the first organization of French queers. Arcadie was an austere "homophile" review founded in 1954 by an ex-seminarian, André Baudry; as it gained subscribers, it gradually became a discreet movement, a kind of secretive homo Freemasonry dominated by ultramontane Catholics. Baudry preached "sublimating one's sexual and emotional orientation into asceticism," and he opened Arcadie's parties and dinners with sermons attacking homosexuals who cruised parks and toilets. It was supported by the likes of Jean Cocteau and the right-wing novelist and diplomat Roger Peyrefitte; its members included lawyers, magistrates, military men and government officials--all deeply closeted. But it did conduct the first dialogue with mainstream politicians on behalf of same-sexers and was not without influence. Martel's chapter on Arcadie, "Down with Daddy's Homosexuality" (a FHAR slogan), is fine gay historiography.
One of the few prominent leftists to join Arcadie was Jean-Louis Bory. A member of the French Resistance who fought in the Orléans forest in World War II, in 1945 Bory won the Prix Goncourt for his first novel at the age of 26. A socialist, Bory signed the famous appeal of the 121 writers and intellectuals calling for resistance to France's repressive war in Algeria in the 1950s. Over the years he published a series of novels in which "the latent homosexuality of his characters became increasingly clear," and in 1973 he wrote an unambiguous confessional autobiography. A year before the FHAR's founding Bory had "participated in the first mass-audience radio broadcast" on homosexuality, on which "he rejected any idea of a 'homosexual movement' but defended the fight for freedom, declaring that he was obviously a homosexual and a 'model citizen,' and that the two were necessarily linked in his mind." Bory mistrusted the radical aggressive visibility championed by Hocquenghem, but as a fixture on radio and TV in the 1970s he championed the homosexuals' "right to indifference." In 1977 Bory and Hocquenghem jointly published a book in which they outlined their differing views, later summed up by the philosopher René Schérer, Hocquenghem's friend and mentor: "[Bory] was living within the logic of Arcadie and was fighting for integration and tolerance, whereas Guy always insisted on marginality: he wanted integration with exceptionality, integration within marginality."
Exhausted by his role as the "responsible left's" gay spokesman, Bory committed suicide in 1979. Hocquenghem left organized politics altogether and became well known as a journalist, essayist, novelist and broadcaster, teaching all the while. Since Martel makes him such a central figure throughout the book, it's unfortunate there is no more than a cursory and often reductionist presentation of his thought (for an overview in English, see Bill Marshall's Guy Hocquenghem: Beyond Gay Identity, from Duke University Press).
I have emphasized the early years of French gay politics because they are so little known here, but there's much more in Martel's book, which--dare I say it?--doesn't miss a trick. There are chapters on the changing loci of gay male cruising and gay nightlife; a rich chapter detailing the history of lesbians, whose struggle for identity was primarily within the women's movement, not the gay movement; on the ultimately successful effort to repeal the various laws criminalizing homosexuality, of which France was free from the French Revolution (as of 1793) until Vichy; on the rise and fall of the weekly Gai Pied and other organs of the political gay press; on the contribution gays made to the victory of François Mitterrand and the Socialists in 1981--and their subsequent disillusionment; on the retreat from militancy in the 1980s, the triumph of gay commercialism, the gay ghetto.
But the most impassioned chapters in the book are devoted to AIDS. Martel writes that in the early '80s, gay intellectuals, militants, organizations and the gay press were largely in denial about the threat of AIDS. Even the association of gay doctors was in denial. After Michel Foucault died of the disease in 1984, his partner of twenty-three years, Daniel Defert, and a group of friends launched the association Aides, with two goals: prevention education and care for the sick. The heroic loneliness of Defert and his colleagues as they battled the epidemic is as moving as the refusals they met with in the gay world are appalling. Why was organized gay life in France virtually last in Western Europe to respond effectively to AIDS? The sociologist Michel Setbon has argued that "AIDS as a problem specific to homosexuals placed [gay] organizations on the horns of a dilemma that was painful, if not impossible, to address," given the state of medical knowledge at the time: "Either adopt the epidemiological definition of AIDS as a 'gay cancer' and risk being stigmatized, or deny its reality and avoid homophobia."
The analytical theses at the end of Martel's book, which were widely criticized in the French gay press, may remind American readers of the attacks on the gay movement emanating from the Independent Gay Forum, the network of conservative gay intellectuals founded by the likes of The New Republic's Andrew Sullivan and the National Journal's Jonathan Rauch. Moreover, a condescending bitterness creeps into Martel's tone when writing about liberationist militants, which his assimilationist and reformist politics do not fully explain. When I raised this with Martel, he told me that one of those to whom he dedicates the book, at the time his 18-year-old lover, had been "infected with HIV by a militant." Pity he didn't tell his readers.
I lived in France for much of the '80s and knew a number of the people in this book--Hocquenghem was a valued friend--and find serious factual errors in Martel's work. He writes that Hocquenghem "refused to be tested" for AIDS and "reportedly learned he was HIV-positive only after he was already ill. He supposedly even refused...to be monitored medically." These unsourced statements are entirely false, as Guy's lover and literary executor, the journalist Roland Surzur (who took the test with him), confirmed to me. Martel attacks Hocquenghem for blindly writing as late as September 1985, "How can we believe in a medical establishment that discourages us, that announces nothing but contagion, that marches only to the tune of fear and despair?" These words appear shocking--unless one knows they were written two months after Hocquenghem tested positive, which gives them an entirely different meaning. The first group to emerge from the gay community to fight the epidemic was not Aides, as Martel writes, but Vaincre le Sida, founded by an ex-FHAR activist, Dr. Patrice Meyer. I've discovered other errors and inexactitudes too numerous to list here. Many of those Martel attacks are no longer here to defend themselves; Hocquenghem died of AIDS in 1988.
I think Setbon's view is the right one: Fear of homophobia was the principal cause of AIDS denial in France. But Martel believes the fault lies elsewhere: with "identity politics." He doubts "the advisability of building a political community of homosexuals" and calls for an abandonment of "communitarianism." Yet he was hired as a counselor on gay issues by two Socialist governments precisely because the community, and the gay vote, had become important. And in a democracy, all electoral politics is, to one degree or another, based on the politics of identity.
In the late 1970s, the legendary Socialist Gaston Defferre--mayor of Marseilles for decades and his party's onetime presidential candidate--took a number of real and symbolic steps in favor of same-sexers. Asked to explain this, the leader of the city's organized gays later said, "Defferre's success came from the fact that he always had his Armenians, his Greeks.... When there got to be queers, he had his queers." To get so big they try to co-opt you is half the battle; the other half, harder, is to resist.
I have long embraced the proposition that homosexuals are different from everyone else except in bed--it is oppression and fear that makes them so. Martel insists that "we must do our best to make 'homosexuality' a meaningless term, a word with no relation to reality. Only ever-changing individuals must remain." A noble sentiment--but I'm afraid I think that day is further away, much further away, than he does.