Category Archives: relationships

Monoganormativity: An Opening Salvo

two people embracing on a sofa, with one person holding hands with a third behind the second's back

credit: Getty Images

People in meatspace keep looking at me funny when I use the term “monoganormativity,” so I guess it’s time to talk about it.

For a long time, I’ve noticed similarities between queerness and polyamory when it comes to the trajectory of each movement and the focus on more normative versions of a given identity. In queer-land, this is the tendency of large LG(B)((T)) organizations to focus on same-sex marriage, adoption, and other priorities and messaging that support a “just like you” framework. We call these tactics, as well as relationships that default to assumptions about how relationships work that come from the straight world, “heteronormative.” Monoganormativity is the same idea, just a corollary that springs up in poly-land.

monoganormativity: culture, practices, and behaviors that mimic those considered “normal” among monogamous people within the context of a polyamorous culture or relationship.

For example, when the default focus in conversations around polyamory is jealousy or relationship hierarchy, I consider that focus monoganormative because it’s aligned with the monogamous culture norm that partners should be jealous of and need to be more important than others, despite the fact that the context is polyamory. I’d also call the tendency of a lot of (but certainly not all) newly poly folks to focus on one couple as a foundation and write relationship rules springing from this baseline, rather than rethinking possible relationship styles, monoganormative–and the same goes for media coverage that focuses only on triads and couple-plus structures when discussing polyamory.

This isn’t intended to be an indictment. Most of us grow up in a context where monogamy is the norm. Even typing “monogamous culture” felt funny to me, probably because like white culture, it’s unnamed and pervasive. No one ever asks “when did you decide to practice monogamy?” just like no one ever asks “when did you realize you were straight?” It takes time to defeat internalized monoganormativity, no matter how proudly poly you are. I’ve heard so many folks who practice radical, non-hierarchical poly express guilt when they realize they “just want to be the most important!” in a situation, despite their fundamental commitment to egalitarianism.

So I don’t want to condem anyone who feels these feelings (myself included), but I do want to suggest an awareness of monoganormativity both in culture and in how we conduct intimate relationships. It’s okay to be jealous, it’s okay to practice consensual relationship hierarchy, it’s okay to have moments when you want to be the only one. It’s also okay to be monogamous. Let’s just stop pretending that monoganormativity doesn’t exist.

Love Is A Many Gendered Thing

button with the text "love is a many gendered thing"I saw this button on Pinterest a little while ago, and the slogan struck me.  Beyond obvious queer cutesiness, I started thinking about what it might actually mean.  “Love is a many gendered thing.”

Though it sounds flip, the slogan really resonates with me, because it reflects the way I look at gender.  I don’t ignore gender in people I’m attracted to, but at the same time I don’t tend to lump attractions by gender, or at least not by gender alone.  My tendency is to create more complex categories–“geeky fannish femmes,” “andro punk trans folks,” “playful trans women with awesome shoes,” “fat femmes that rock the retro chic look.”

Generally, we’re expected to group the people we love into gender clusters, and even in the case of bisexuals or pansexuals, I think there’s some expectation that your “type” will depend on the gender you’re thinking of at the moment.  When we talk about multiple genders, or gender being less important, then it becomes this big incoherent blob of “gender has no meaning” or “we can transcend gender.”  But I think that individual genders do have meaning, insofar as they shape the people that claim them.  And I think that an individual’s gender experience can be sexy, and sometimes I fall in love with the way a particular person experiences their gender.

What do you think?

Do Feminist Dating Messages Apply to Queer Dating?

In the past few years, I’ve noticed a lot of blogs and articles talking about 21st century dating, particularly focused on the qualms of feminist heterosexual females.  Conservative women bemoan feminism and the death of the traditional relationship while feminists offer alternative dating models and insist that dating isn’t dead.  Both of these sides, however, tend to dismiss queer women and queer people generally by specifying that their arguments apply to heterosexual dating only.

In honor of Valentine’s Day, I’d like to examine some of these messages and ask whether queer daters can glean anything from them–or if not, what are some feminism-based dating and relationship messages that do apply to queers?

Feminist Messages on Heterosexual Dating

From lingerie, to expensive getaways, to candy to cars, flowers, all of these things work together to create a specific romantic experience that has almost replaced the actual authentic experience.  Like when someone gets engaged, the first thing you ask them is to see their ring.  Everyone says that, “can I see the ring.”  It’s become this materialistic marker of progression in your relationship as opposed to this more special moment.

–Samhita Mukhopadhyay, interviewed on her book Outdated

Point being, it’s awfully easy to look at other feminist women and think that they are making obviously terrible choices with their love lives; it is much harder to actually find someone who meets all the requirements of a feminist litmus test, and is single and is someone you’re attracted to and is also attacted to you and is someone who you want to discuss things other than feminism with and is in the right place at the right time. So if you want a relationship — and I think that most people really do want relationships — you have to be able to put some things aside. Where and how you put your feminism aside is, for me, significantly harder than he likes cats and I’m more of a dog person.

–Jill Filipovich on dating while feminist

But while my dating quantity has gone down as I identified as a feminist, the quality of dating has gone way, way up. If I never again talked to most of the guys I slept with before I was 24, I would not much be bothered. But the guys I’ve met and loved and screwed since will, I hope, remain my friends to some degree or another.

–Andrea Grimes at Heartless Doll

When I first meet someone, and decide that I adore them, I don’t really consider their politics at first. And while I usually mention that I’m a feminist, I do it in a flirtatious way—“yeah, I’m a feminist. A hardcore one.” . . . I don’t mind being anyone’s challenge, not initially, probably because I believe that initial attraction is always pretty superficial. I don’t even care if a guy offends me at first, because I’ll argue with him, and maybe he’ll argue back, and maybe we’ll discover that we actually have more in common than we realize, or else even less in common than previously thought. I’ve made my peace with the fact that “feminist” tends to be a loaded term, and when it provokes a reaction, I just deal with it, and move on. I don’t even think about it much anymore. It’s a little like being on autopilot.

Whenever I sacrifice my feminism for a man, I do it while remembering that it’s feminism that allows me that choice in the first place.

–Natalia Antonova on falling in and out of love while feminist

What happens to me that drives me up a tree is this: The guys who respond to me and are like, ‘You’re awesome. You’re kind of a hellcat.” They think it’s cool and kind of bad-ass that I’m outspoken and passionate about things. They think that’s really hot. They’re into it. But then when that outspokenness gets applied back to them, it’s suddenly game-over. You know the idea of the Manic Pixie Dream Girl? She’s light, and quirky, and she has no inner life of her own, and just there to serve our hero’s development and erotic interests. I sort of feel that I get cast in these dudes’ narratives as the Hellcat Dream Girl, there to prove how bad-ass they are because they’re dating such a bad-ass woman. They think it’s cute or sexy. But when I use that smart, outspoken bad-assery to challenge their own perspectives, it’s suddenly not sexy at all. It happens when they say something that I disagree with, and I act like a person and not someone that is playing out their particular fantasies.

It’s happened to me a million times . . . they want it as a trophy. “Hey, look at my bad-ass girl.” They don’t want to deal with me as a person. It follows this pattern where it usually comes from a person who seeks me out. They try to seduce me. They think I would be an accomplishment to conquer or something. They seek me out and try to get me interested in them, and then I am, and then they flee. . . . I feel like the same thing happened with the guy I dated for two years. He liked the idea of being a guy who would be with someone like me, but ultimately it turned out that he wanted someone who wouldn’t challenge him as much, a person who was easier and quicker to sweep away. I got evidence of that when, within three months of breaking up with me, he was dating a 23 year old who lists her political views on Facebook as “moderate.”

–Jaclyn Friedman on Fucking While Feminist

So What About the Queers?

As I was reminded in a recent panel on heteronormativity in pop culture, you don’t have to be heterosexual to be heteronormative.  While the questions about who pays for dinner and the fear of the strong woman don’t necessarily come up as much in queer dating, feminist principles of negotiation, communication, consent, and shaking up power relations can certainly be applied to queer dating.

It’s not uncommon for a modern queer relationship to start or continue more-or-less along the lines established by heteronormative pop culture.  When queer characters do show up on TV, they’re often following those same dating scripts.  If we want to truly queer the dating experience, we can do so with ideas borrowed from feminism.

Mukhopadhyay’s point about the “romantic-industrial complex” is a particularly good one, as queers are by no mean immune.  In fact, a huge complex has sprung up around queer dating, offering queer-focused jewelery, all manner of rainbow paraphernalia, gay travel packages, gay hotel stays, you name it.  A queer Valentine’s Day doesn’t have to completely espouse romance, but it might not be a bad idea to wake up to the way the romance industry tries to exploit us like everyone else.  There are certainly better ways to express our love for our partners, and for our communities.

Several of these quotations focus on the difficulty of identifying as a feminist while dating men–when to disclose and whether to do so, whether feminists will be seen as a dating challenge, whether it’s worth it to compromise on feminist ideals.  Of course, these fears are largely based on the model of feminist woman, reluctant man, and theoretically don’t apply to queer dating.  I would argue that they can, certainly, but the difficulty in a queer relationship is less likely to be convincing a partner that it’s okay for you to be a strong person or a feminist and more likely to come down to internalized gender norms or heteronormative patterns.

Many of us are socialized into queer communities to fit a particular type, so while female strength isn’t necessarily seen as a bad thing, there are examples of queer partners seeming to “go against type.”  Butch/femme may not be so prevalent as it was in the 1950s, but there is a theme of types, from lipstick lesbians to masculine gay men to androgynous genderqueers.  If we tend to be perceived as a particular type, part of the dating challenge may be expressing oneself as more than meets the eye, or avoiding being dating-typecast.

I particularly like Friedman’s commentary on the Hellcat Dream Girl, because I do think this kind of behavior is fairly common in queer communities.  There’s a tendency to fetishize, whether it’s beefy gay male gym rats, young punky androgynes, or tough femmes.  If we fall into a type that’s often fetishized in our communities, then we may find ourselves trying to live up to it.  If we do not, the queer dating scene may be more like a nightmare.

What these applications of feminist messages to queer dating seem to boil down to is that whether heterosexual or not, heternormativity isn’t doing anyone favors.  The dating scripts we learn both from traditional stories and from more modern twists are flawed and inflexible.  They rely on relatively rigid gender norms or at the very least, gendered tropes.  They de-emphasize communication and negotiation, and over-emphasize the idea of a sought-after character, an experience for which the rules are already written and everyone knows their parts.

Anyone who’s ever had good sex can tell you that this cultural framework is heading for a landslide, big time.

So how do we make queer sex and dating a positive experience, feminist-style?

Know thyself.  Self-care is a hot topic in the feminist blogosphere lately, but self-care isn’t all about lotion and massages and masturbation.  It’s also about taking time with yourself to ask some tough questions.  The more you know, the more honest and comfortable you’ll be in conversation, whether looking for a hookup or a long-term relationship.

Talk that talk to me all night.  I can’t resist a Rihanna lyric, but it’s good advice.  Talk when you meet, talk when you’re considering hooking up, talk in bed, talk about your relationship.  Anti-feminists like to make talk sound unromantic, boring, and repetitive, but a silent relationship is almost never a good thing.  When we’re silent, we operate on assumptions.  There’s no way of knowing if those assumptions align, and we can save ourselves many embarrassing moments and uncomfortable encounters by verbalizing what we want, need, and prefer.

Enthusiastic consent.  This is another one that has a lot of naysayers.  “Oh my God, how unsexy!  You have to ask every time you touch someone?”  Yes, but that can in fact be pretty hot.  It doesn’t have to be a big deal–if you don’t want a litany of questions, you can talk about your interests and limits upfront.  Or you can simply ask “is it okay if I touch you here?”  Either way, asking for consent gives you a chance to hear out any uncertain or negative cues and be a supportive partner if it’s time to take a break or switch gears.

Polyamory, Open Relationships, and Paradigm Shifts

In the most recent episode of the Polyamory Weekly podcast, Minx answered a question from a listener about the difference between polyamory and open relationships.  She basically defined open relationships as those with a couple already at the base, and polyamory as more of an orientation.  So Minx is single and poly, but she couldn’t be single and in an open relationship.  This is a little different from how I’m used to thinking of polyamory vs. open, which is basically that poly is multiple relationships and open means sex outside one or more relationships, but it did get me thinking about how these structures function in my life and generally, and how being polyamorous affects the way one looks at the world.

When I started out with polyamory, I didn’t really feel comfortable with the idea of “open.”  Part of that was that it seemed rather chaotic and haphazard.  I didn’t think that there was any reason to limit romantic relationships to just one, but the word “open” gave me a mental picture of extreme promiscuity and I think especially, a lack of control.

Without really thinking about it, though, I’ve ended up in an open, poly situation and I’m happy with that.  It was mostly accidental, because I had no interest in setting rules about sex and dating, outside of the important safer sex questions, of course.  I still think of myself primarily as a “polyamorous person,” even though I’m only with one person right now, because polyamory has become a lens through which I view the world, rather than a simple way of describing what’s going on in my love life.
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I’m Coming Out As Polyamorous (And This Shouldn’t Be a Big Deal)

I identify as polyamorous.

I haven’t been entirely closeted about this.  I’ve supported polyamory theoretically, spoken about it publicly and positively, come out selectively to people I thought might be open to the idea, and talked about it here and there online.  But I’ve never really come out and said “Hi, I’m Avory, I’m polyamorous, and this is as important a part of how I negotiate relationships as being queer.”

The reason I’m doing so now is that poly comes up a lot in the media, and I think most people wouldn’t have a problem with it if they understood a little bit more.  So I’d like to offer myself as an example—not as the only or best way to do poly, but as one possibly more palatable version to act as a conversation starter.  I want to be clear that I absolutely support those who have different life experiences—individuals who have had many sexual partners, those who are married and want legal polygamy, those who came to poly because they were tempted to cheat—but that’s not me, and I’d like to share my story, too.

I found out about polyamory long before I claimed it as an identity.  I came to accept it fairly slowly, and once I did accept it for others, it was a while before I saw the applicability of poly to my own life.  There was a transition period where I said I’d be happy in a poly or a monogamous relationship, before I applied the poly label to myself.

I’ve always gone about sex and relationships in a relatively cautious and selective way.  I’ve had fewer than ten sexual partners in my life, a fairly even mix of relationships and briefer encounters.  I never felt the urge to cheat, really.  Honesty has always been my #1 relationship value and as a monogamous person, I always said that I would rather know if a partner wanted to cheat or did it.  I didn’t initially come to poly as a way to have multiple relationships.  I simply didn’t have a problem with a partner having more than one relationship.

Over time, the way I practice poly has changed.  I was in two relationships simultaneously for about a year.  I also had one very positive encounter outside of those relationships, which both partners supported.  I talk explicitly with my partners about whether we’re all comfortable with being “open” as well as poly, what we need from each other to make our relationships work, and what we need to do to be comfortable from a safer sex standpoint.  Recently, one of my relationships transitioned smoothly back into friendship.  But one constant for me in polyamory is that it’s always been mostly about recognizing the variety and fluidity of relationships.

People have all kinds of relationships: sexual, friendship, romantic, official, unrequited, etc. etc.  In my life, I’ve been held back by expectations plenty of times—it’s not appropriate to flirt with a friend, or it’s wrong to admit a sexual attraction to someone you don’t want to date, or the word “love” must have a specific meaning that begins and ends along with an official relationship.  If you have sex with a friend, you can’t say “I love you,” because that means something.  If you end an official relationship, you can’t love that person or have sex after the relationship is over.  Many, many expectations.  And many of them, frankly, are bullshit.

I think that most of these lines we draw in the sand are artificial, and don’t reflect the nature of how humans relate with one another.

In modern society, especially among liberals and progressives, we allow a lot of things.  It’s not generally a problem for someone to date several people at once as long as a name isn’t put to those relationships yet.  Friends with benefits is an accepted term.  Casual sex is expected, especially for young people.  Cheating, though not condoned, is considered a normative behavior.  Our standard relationship scripts incorporate cheating, breaking up and getting back together, being caught in a love triangle, and even (though a bit more fringe) open relationships and marriages where the participants have one committed romantic relationship but also engage in additional outside sexual relationships.

These scripts do not, however, include polyamory—the practice of having multiple acknowledged romantic relationships.

This seems kind of silly to me.  Why would an official relationship be the line we cannot cross, something so strange to experience with multiple people that it is not only condemned but considered weird or freakish?

I suspect that, like many relationship topics, it has something to do with marriage.  Over time, as romantic relationships other than marriage came into acceptance, we started to recognize the concept of a “boyfriend” or a “girlfriend” as a kind of audition for marriage, as well as the concept of an unmarried long-term lover or partner.  Although these relationships are not the same as marriage, they are similar enough that we want them to have a particular meaning.

This is the same obsession with meaning that we hear in the same-sex marriage debates.  I’ve heard plenty of moderate democrats say that they have no problem with same-sex couples recognizing their relationships, but that the word marriage means something.  This sanctity of marriage argument carries over to other romantic relationships in softer form.

We expect that when someone has a boyfriend, girlfriend, lover, or partner, it means something that everyone around us can identify and understand.  With the official relationship comes benefits—social recognition, being part of the couples’ club, giving the relationship itself a public dimension.  Couples get invited to parties as a unit.  People talk about “single people” and “people in relationships” as separate societies with collective understandings.  And I suspect that some monogamously coupled people, at least on a subconscious level, are uncomfortable with polyamory in the same way those opposed to same-sex marriage are uncomfortable with an imagined slippery slope.  If we allow people to enjoy these benefits with multiple partners, where will it stop?  Will the importance of my monogamous relationship be diluted?

I think this attitude insults our collective imagination.  People have relationships in so many different ways that it seems very arbitrary to leave out those who want their friends and family to recognize more than one significant romantic relationship.  If we can recognize friends, roommates, and family members as significant, why not additional partners?

I’ve always liked the phrase “ethical non-monogamy,” because it focuses on the importance of honesty and communication in relationships—the point from which I’ve always approached polyamory.  If you’re not sure about polyamory, or it doesn’t sit right with you, I encourage you to get back to the question of values.  Using your values as a baseline, consider the example of a person who has multiple romantic relationships where all parties involved are aware of the relationships and communicate about what they mean.  There may be disagreements, fights, and jealousy—polyamorous people are just as human and monogamous folks, after all—but honesty and communication are core principles of the relationship structure.  Considering this example in the context of your personal values, does polyamory feel like an unethical outlier?

Of course, if the answer is yes, there’s nothing I can do.  You feel that I am unethical or immoral, and that’s your decision to make.  Or, you may feel okay about this hypothetical, but when presented with examples of how others do polyamory, feel uncomfortable again.  That’s your right.  But if you found yourself having a kneejerk reaction at the top of this post, when I declared that “I identify as polyamorous,” I would encourage you to go past that initial response and ask yourself why.  You may be surprised at what you learn.

A few resources for my inevitably shocked friends and family:

Loving More Polyamory FAQ
Practical Polyamory
Modern Poly
Polyamory Weekly

Blogging “Yes” Day 13: Linking the Discourse on Female Sexuality and Date Rape

Here we are at day thirteen of the Blogging “Yes” project, and Lisa Jervis’s essay “An Old Enemy in a New Outfit: How Date Rape Became Gray Rape and Why It Matters.”  Jervis is the founding editor of Bitch magazine and her essay is another that will contain concepts very familiar to most feminists.  It focuses on the idea of “gray” rape, which is an updated spin on the “date rape is not as serious” victim-blaming discourse that’s been around, well, probably as long as dating culture.  What I wanted to highlight here is the connection between the “gray” rape discourse and modern  messages about women’s sexuality.

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Thoughts on communicative sexuality

Note:  the below is crossposted from my book journal.  No Tati Tuesdays this week b/c I didn’t actually have much to report, though I do recommend Jon Stewart’s interview with Barney Frank on Monday.

I’m reading an anthology on date rape, edited by Leslie Francis, and I was particularly struck by the first two articles.  The first, by Lois Pineau, proposes a new communicative model of sexuality to replace the contract model frequently used in understanding sexual relations in rape cases.  According to the contract model, the idea is that if the victim consented, then a contract was established and the perpetrator did nothing wrong.  Pineau argues that this allows perpetrators (males) to get away with a lot because the evidentiary standard for showing consent is relatively low.  The alternative she suggests is a communicative model, where sexuality is thought of not as a contractual relationship but as something akin to friendship or conversation.  Under this model, the presumption would be nonconsent in the case of any noncommunicative, aggressive sexual interaction.  The defendant would then have to offer a reasonable explanation for his belief that the victim was consenting, despite the lack of communication between the two.  I like this idea, because it encourages communication and makes it more difficult to argue “I thought she was consenting.”  I also think, based on some psychological pieces I’ve read, that many men would be less likely to rape if the situation was not “blurry,” as I’ve read quite a few accounts of men who seem to honestly believe that their behavior was okay, based on certain actions or words of the victim.  In an open, honest, complete dialogue, they would have more trouble convincing themselves that it was okay to force sexual contact on the victim.

The second piece in the anthology, then, is David M. Adams’ critique of Pineau’s piece.  He has two main objections.  One is that verbal communication is not always necessary – that men might reasonably rely on other indicators such as body language and that given the difference in how the genders communicate we should not dismiss these indicia – and the other is that verbal communication is not always sufficient – in other words, a woman might say one thing and truly feel another.  I think that both these two objections could be met by a look at BDSM sexuality.

In arguing that verbal communication is not always necessarily, Adams points out that erotic communication is often complex and that a “checklist” would take away from the sexiness of it; that the most unambiguous form of expressing desires, literally writing them down and checking them off, takes all the romance out of the equation.  In fact, this isn’t true at all.  Many BDSM couples in fact use a checklist – before the fact.  This establishes some reasonable assumptions, because partners are aware of likes and dislikes in advance.  Further, the partners are not bound by these preferences – they are free to use a clear verbal communication, in the form of a safeword, to say no.  This kind of verbal system makes it very clear when non-consent is established.  The “she said no but I thought she meant yes” strategy doesn’t fly, because there is one word that means “I no longer consent, and this is not up for debate.”  Though it’s unlikely that all couples would establish a safeword, I do think a similar model of communication both before and during erotic encounters can make the experience both sexy and mutual.  I’m also bothered by Adams example of a man establishing consent based on a look in the woman’s eye versus the example of a woman deciding not to physically resist based on a look in a man’s eye that provokes fear.  He uses this example to argue that feminists can’t have it both ways – if option B is allowed, then so too option A.  I think this is absolutely ridiculous.  There’s a big difference between establishing consent based on a look in someone’s eye, and making the decision not to affirmatively ask, and feeling instinctive, gut, fear based on a look.  Any look at the way women are raised in this society, and the fears men instil in us from a young age, would prove this point.

Finally, I also think the BDSM model is instructive on Adams’ other argument, that someone can say one thing and mean another.  In any communicative system of sexuality, part of the deal is an implicit agreement to be open and honest in communication.  This may mean that things move slower, and one or both parties may have some issues to get past in developing trust and an ability to be open.  But I think such a model entails responsibilities for both partners – first, to ask questions and affirmatively establish the partner’s desire, which includes paying attention to any red flags that come up, such as discomfort in the conversation itself; second, to be open and honest about one’s own desires, and to refuse to go forward with a sexual encounter if one is unable to do so.  Of course, without such a system, the fact is that there will be cases where a person says “yes” in an affirmative, enthusiastic way, not really wanting a sexual encounter.  In such a case, it’s hard to blame the other party – and I think the communicative model accounts for this, in that when genuine communication and affirmative assent is established, there is no rape.  But I think what it means for the big picture is that as sexual partners we need to pay close attention to how our partners communicate consent, and be on the lookout for signs that it is not enthusiastic.  At the same time, as a culture, we need to work on making it easier for women, especially, to say “no,” and not make genuine feelings about sex something that women need to be embarrassed about or feel a need to keep secret.

Quick thought on manipulation

I was just listening to a Savage Love podcast where a girl has a question about this guy who won’t have oral sex with her, and keeps insisting that she should be upset, and Dan pointed out that he’s terrorizing her by backing her into a corner so that she says “I’m not going to break up with you, I’m not going to break up with you” so many times that it ends up that she feels like she can’t break up with him. I realized that it sounded very familiar, though in a slightly different context. So lesson of the day: if you’re in a relationship with someone, guy or girl, doesn’t matter, and that person is insecure and you keep having to tell them “no you’re great in bed, you really are, no I don’t *need* to have orgasms,” etc. etc. blah blah blah, keep in mind that eventually you’re going to find yourself backed into a corner. So DTMFA.

A query

Why is it that some women who are sexually dominant assume that they have license to make everyone they meet do as they please, or that women who are sexually submissive are expected to defer and automatically be interested in them sexually? I’m not saying that all, or most, dominant women are like this, but I encountered one casually (not in a romantic/sexual context) and it really baffled me. My understanding is that kinky relationships are something to be negotiated, based on trust. So perhaps that sort of dynamic would evolve within a relationship, and I can respect that. What I don’t understand is someone who assumes that because they take on this role they should suddenly have everyone wait on them hand and foot. That’s called arrogance.

Why is love the defining line?

Now that I’ve come out of my hermitage once again, I have so many thoughts to share with you!

I was thinking about love in the shower (no, no, not like that) and I came to an interesting conclusion.  I was thinking about what the function of “I love you” is in a relationship, particularly when said for the first time.  When I was dating my college boyfriend, he said those three words after about six months.  We hadn’t been friends first – we met, we started dating, and we’d been cruising along for a while when he dropped the bomb.  I said “I love you, too” instinctively, but later in the comfort of my dorm room I started freaking out with my roommate.  Do I love him?  Do I, do I?  The next morning I decided that I did, but it was something of a foregone conclusion.

So what does love mean in such a context?  A lot of things, but two major ones come to mine.  (1) The people involved have come to a certain level of intimacy and affection.  (2) It’s a signal of commitment, possibly monogamy, that you’re in it for the long haul (or feel that way at the moment).  The reason it has to serve that double function is the assumption that you didn’t start out intimate or affectionate.  Mark and I were not friends in advance, and I never would’ve come to love him on that basis – we just aren’t that compatible.  This is why I really like my current approach, i.e., I don’t have sex with anyone I don’t consider a close friend.  The fact is, I already love my close friends.  We’ve reached that level of intimacy and affection and I already trust them.  I know that I like that individual as a person before we move into relationship (or just sexual friendship) territory.  “I love you” isn’t some huge revelation.  I already did!  We love each other, yes, and I don’t mind communicating it, but it doesn’t have to serve function (2).  It’s not some big bomb-dropping.  I think it’s best not to conflate love and commitment or love and long-term relationships because there are so many forms of love.  I could name about twenty people that I truly love, and none of them am I in a relationship with.  I like being a bit more practical about it.  If I feel that I want to be long-term with someone, then we can talk about it.  It doesn’t have to be code words that confuse everyone and require long conversations with a third party.  Communication, it’s what’s for dinner.

Off to the Iowa City Women’s Music Festival: Like Michigan, but with Shirts!

(shouldn’t that be their motto?  seriously?)