RFD Issue 131 Fall 2007 by RFD Magazine Gay

iJ J U llU l Wf,!

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KM) is a trader written journal for g;i\ people which focuses on cotintn living and encourages alternative lifestyles. We foster conuminitx building and networking, explore the diverse expres sions of our sexuality, rare for the environment, radical faerie con sciousness. nature-centered spirituality, and share the exj>enenee> of our lives. KM) is produced In volunteers. The business and general pro duction are coordinated In a collective in and around Short Mountain Sanctuary. TN and on the working E.gntup site: rfdgrou ps(r/'v ahoo.eoni. Features and entire issues can he prepared In different groups in various places. Our printer is in Nashville. TN. RFD (ISSN # 0149-709X) is published quarterly for $25 per year by RFD Press. PO B 68. Liberty, TN 37095 615.536.5176 U S P S # 073-010-00 Periodicals postage is paid at Liberty, TN and additional mailing offices.

Postmaster: Send address changes to RFD, PO B 68, Liberty, TN 37095 mail@rfdmag.org www.rfdmag.org Non-profit tax exempt #62-1723644, a function of RFD Press, with office of registration: 231 Ten Penny Lane, Woodbury, TN 37190

RFD Cover Price: $7.75 a regular subscription is the least expensive way to receive it 4 times a year ©2007 RFD Press The records required by title 18 U S D . section 2257 and asso ciated with respect to this magazine (and all graphhic material associated therewith on which this label appears) are kept by the custodian of records at the following location: RFD Press, 231 Ten Penny Lane, Woodbury, TN 37190

R iver’s F a n ta sy C over for E m p ress B

C o v e r d e s ig n by E ric k E ld r itc h a n d E ric ‘F ritte r* R iley; ife d r a w in g by S n a fu Q V e ris p u d , Esq a n d ib c by D a is y S h a v e r

c o n t e n t s

Contributors see page 10 for RadFey DC Contributors

Letters P a g e ................................................................................p 2 Advice: Ask Dr. D e licio u s!.................................................... p 3 Photos by Steven Baratz

............................................. pp 4-8

DC Radical Faerie feature..............................................pp 9-40 Prison Page

by M y r lin ..................................................... p 41

Poetry by Shane Allison, Jeff Mann, Ahimsa Timoteo Bodhran

Shane A llis o n ................................................. 42 Tim Andrews.......................................................3 Steven Baratz................................................. 4-8 John B u tle r....................................................... 3 Ahimsa Timoteo Bodhran............................... 43 Jesse Fox......................................................... 41 Gary Lundy..................................................... 4 3 Jeff Mann..........................................................42 Myrlin..................................................................41 Jai Sharonda...................................................44 Daisy Shaver................................................... ibc Snafu Q Verispud, Esq..........................ife Vine.............................................. 47,48

& Gary Lundy.................................................................pp 42-43 Remembrances of Gary Smith and Matthias . . . .

p 44

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*detten& August, 2007 Dear Friends, Sorry to be so slow to reply to yo u r note of July 22. but at/about HOyears of age m y partner an d I spend time with doc tors, both on a planned an d an unplanned basis - the latter int ruded in late July, but we are up an d about' There is little or no likelihood that I will ever get to a Radical Faerie event or to Short M ountain Sanctuary but I benefit from reading RFD an d from the Radical Faerie realm o f life.. even at a distance I better ‘show up or shut up' - if not in person, at least by a contribution to SM S Lan d Fund' M y personal check is enclosed. If the Land Fund gets over a barrel, please let me know an d I will try to dip again S elf-P ortraits

I hope that you r part of Tennessee has had an d gets rain. It

Tim Andrew s

has been very d ry here on the shore of Lake Michigan, but it did HeyFey-of-the-RFD!

rain some/lightly last evening. It has been so dry that the leaves of (he lily o f the valley next to the outside wall of these t w e

Just a note to thankyou ever so much foryour guidance through this

st ory brick buildings (town houses) have turned totally brown

process We have tons more respect for the workyenz've done over the

anddessicated apart from where some watering has taken

years to keep this tradition alive!

place. The big lake, delta lakes an d rivers, and inland lakes, I dare say that this has been a great experience for us indivdually and

ponds an d 'wet areas'are terribly low and/or in some cases

collect ively. We certainly have learned (and taught each other) so

dried up.

much ourselves through this process. Exploring our history (drama and

Then there is the political scene -DC, Iraq, an d a valiant

all) and swimming through our talent pool (of writers artists and

w om an Democratic governor o f this state battling for sense

sexplorators) has opened a portal to see our potent ial.

a n d social well being against fustian, narrow, stingy folk in the I I hink Fritter has ment toned that Baba and a few DCRadFey are planning

legislature.

a 'release party'here at Lambda Rising ...perhaps a release party

I low does one translate disaffection an d disgust into effec-

with release., lol.

tive protest an d pressure ? At the sam e time much o f life is vibrant, good an d warm!

M ay blessings rain down upon you as a shower of cum drops from a dreamy

Keep well, open an d grow ing

heavenly body1 Blessed Be. Glittered Be1

John R Hills

Eldritch

Muskegon, M l

See Clearly1Love Deeply! Live Boldly'

Editor s Note: We certainly appreciate and honor the dedicated work all you DC Feys have created in this issue. And/or the $1,000 donation from your DC Circle Keepers we are most grateful. It is a generous assist in meeting the printing costs of this beginning issue o f our 34 th year! We look forward to pictures from your #131 RFD Release Party at Lambda Rising.

Editor 's Note: Thanks again, John, for your generous support and your thoughtful and engaging missives. Your vitality, enthu siasms and regard for social justice are inspirational. Do keep praying for rain!

RFD f all 2007 #131

Greetings from the Darlings - welcome to this new feature in our quarterly rag... so NEW that it seems no one has caught on to the possibility of petitioning us with their fervent queries regarding matters quite personal k sexual.... thus one of the esteemed editrix’s of this journal suggested we “make up a fake question...” eegads! while we understand the facility of contriving some situmatation that some qween might have for the facilitization of creating copy....we, in the . //•//•/' <•/ would never compromise our journal istic integrities (as some earlier Trinitarian advice gossipers used to do)....we are here to give you real ness...for as we know - facts is more fucked up than fictions....so on with another real situamization we encountered in practice of freeing up the populace-at-;large with openhearted sexualimizations..... The case of the easy ejaculator.... Remember that cheesy 80’s pop tune “She’s an Easy Lover”? Change the last word to Cummer...does that describe you or lovers you have had? Cumming almost as soon as pene trating your hungry hole - leaving you wanting for more? Here’s a story of a client suffering in this situ amization.... S.S. is a 55 year old Philippino Junior High School teacher, lives in Queens with his wife of 36 years, 4 kids, 3 grandkids. This jovial potbellied man reminded me of the Taoist fool stat ue. He wanted to improve his own sexual inner experience - he felt his wife was satisfied with his lovemak ing. There was lots of foreplay, but as soon as he e n te re d h e r he

ejaculated...

poor woman devoting her entire pussy to a quick cummer.... He had a heavy work load (2 teaching jobs b a c k -to -b a c k daily), and thus could only have the energy for sex with his wife on the weekend... and he wanted more than he was getting by cumming too quickly.... he saw male massage therapists monthly for a rub and tug. My initial intuition told me that the BREATH had some play here - and I taught him about Kegel exercises for men (you know this - right? work ing your pussy muscles - tightening and then relaxing “push it out” in concert with your breathing...got it?) as we snuggled naked on my bed.... After giving him a Thai butt massage... along with some limb stretching.... we started playing with his cock and noticed that he immedi ately closed his eyes and held his breathe! We had him open his eyes and BREATHE - which he did - and did not cum immediately (to his shock!). We stroked him for another 10 minutes talking him through the edgeplay... When he finally ejaculated - he was not so tired as usual., and was happy with his new insights. Hopefully he is breathing deeper and fucking his poor wife longer and enjoy ing his sexualimizations more fully! 3

So Darlings do write with your sexual queries to eggmananda@aol.com and your inner ignorance, fears and cravings can be written up in this herein col umn and broadcast throughout faerie-land; thus enlightening the readerships through your experiencizations & queerifications. Till then - open your eyes when you kiss that hot piece you just met and breathe deep into your inner pussy = making you a hard tool that lasts k lasts k on k on k deeper k harder...

Contact Dr Delicious via .... Egm ananda@ aol.com su b m issio n s@ r fd m a g .o r g or Ask Dr. D % RFD, PO Box 68. Liberty. Tn 37095 R F D F all 2(X)7 WI3I

KH) Fall 2007 #131

Scott Oâ&#x20AC;&#x2122;Hara in the Woods 5

R F D Fall 2007 #131

Ron and Ice Grass

HI I) F all 2007 #131

Eric as Narcissus

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Robert Over SF

Steven Baratz has had several careers since moving Steven, otherwise known as TigerLily, lives in San to the west coast from Boston in 1983. He studied Francisco with his loving husband of 14 years - the other photography at Art Center College of Design in Steve - also known as Pachez. They met at the Wolf Pasadena and was a professional photographer in Creek summer gathering of Radical Faeries in 1993. San Francisco from 1987 through 1996. Since then, All images copyright Steven Bartz, 2007 he has risen like the proverbial Phoenix, recreating For more information, please email: himself as a web designer and more recently, as a sbaratz@mindspring.com teacher. In May 2007, lie earned a Masters degree in Instructional Technologies from SF State University. He now combines teaching and technol ogy as an instructional designer and curriculum developer. Photography is now a purely avocational pursuit. the early 90's, Steven started combining black+white male nudes with landscapes, using tra ditional darkroom techniques. This work was inspired by the photography of Edmund Teske, Jerry Uelsmann, Stevee Postman, and others. These images were distributed as cards, published in mag azines and shown in art galleries. The photos on these pages of RFD arc from color originals and were created in Photoshop in the late '90's. i

RFD Fall 2(X)7 #131

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A Word from the Editors DC Radical Faeries General Editors Eric Eldritch Eric “Fritter” Riley

Contributors Anne Thomas Aubrey, the Scruffy Rumbler Baba Niko Drewcilla Maybelline Midler Eric Eldritch Eric “Fritter” Riley Galloping Rose Holly Jamie, Supe, Rosco, Jump Dance Jif Jonathan “Snowbaal” White Kenneth Kokoe Laura Mary Kay/Sylvia Sexxin Mountaine Peggy Lee Magnuson Potpourri T. Sashay Puppy Qira R. Tigre Cruz Rod Sauquillo/Knox Love Dragon Sizzle Moon Song

Where do you begin when you have over ten years worth of history to draw upon? How can you encompass the multitudes o f lives, visions, actions, rituals, heart circles, and conversations that have blessed you for so long? You do the best you can. You pull out all the boxes of photos, and call up everyone you know to throw in their two cents. And that's just what we did. Inside this special feature section you’ll find the dish, the drama, the fun, and the fabulousness that the DC Faeries have stirred up over the years. Inside you’ll find our amazing moments, our communal history, our legends, our personal stories, our love for this city and our need to get out of the city, our gender identity issues, our wisdom, our spirit, our songs, our slogans, our friendships and our kerfuffles. W e've tried to get a snapshot of our unique expression of faerie living; that we are a community-based organization of people of all genders who come together to explore queer spirituality and nurture our essential fabulosity. And in that spirit of nurturing kindness we say unto you

J u s t go ahead, be FABULOUS! For More Information about DC Radical Faeries http://www.dcradfeys.org http://groups.yahoo.com/group/DCRadFeysCommunity/ Or Contact us info@dcradfeys.org

Photography Baba Niko Deb Kennedy Eric Eldritch Eric “Fritter” Riley Gregg Moreland Rod Sauquillo/Knox Love Dragon

Cover Art Baba Niko Snafu Q. Verispud, Esq. R I D Fall 2007 #131

Cities of Orisin for DC Radical Faeries 10

Lies, Rumors and Hearsay A brief, incomplete and controversial history of the DC Radical Faeries Bv Eric “Fritter” Riley I should have known from the outset that Faeries were a complicated lot of people. Originally 1 had no idea what 1 was getting myself into, but over time 1 came to know more about where we came from, what we’d gone through and where we were going. What follows here is a history to the best of my recollection, replete with all the drama a faerie circle could have ever produced. A Transient Culture The first thing that everyone needs to realize about the DC Radical Faeries is the nature of DC itself. We are a city that is very culturally stratified. The locals who have lived in DC for generations have literally built this city and call it home. As a seat of power, government officials and power wonks move in make decisions that disregard or displace home rule. Other residents are like hotbed transplants: college students, interns, writers, artists, musicians, entrepreneurs and bureaucrats. Tides of people move to and from this city all the time. Of course this affects the nature of the membership of the DC Radical Faeries in a very real way. Faeries come and go from our circle all the time and it’s a rare few who settle down and stay here. On the opposite page you’ll see a map illustrating just a handful of our cities of origin. Sure, we have a couple natives, but the overwhelming majority of us hail from all over the country.

The Third Wave: The Eldritch Era Circa 1997 the circle of DC Radical Faeries was revived by John Q, Happy Doodle and Eric Eldritch. They brought together a number of the faeries from previous incarnations and performed a ritual of ensoulment, upon a coffee table, ushering in a new era of Faeriedom. Those Faeries felt that meeting monthly was insufficient to foster the faerie spirit everyone craved. It was then that DC Faeries began the tradition of having weekly potluck dinners on Monday nights, and for years these potlucks were hosted in Eldritch’s condonotoriously known as The Faerie Flop House.

Prior Incarnations Our local circle of Radical Faeries has gone through several iterations over the years. It is commonly believed that the current incarnation of the DC Radical Faeries is the third such group to have existed. The first wave of faeries in DC was the Scaerie Faeries. These were the queers who put the radical into the faeries. Legend has it that this group was formed during the turbulent times of the 80’s when AIDS was running rampant, and the folks who lived in the big white house did nothing to stop it. Through their in-yourface activism the Scaerie Faeries claimed their name. Though few remain of that circle of Faeries, Happy Doodle maintains their listing in the Faerie Finder.

The earlier years of this third wave are often thought of as the halcyon days of the DC Faeries. Many people look fondly back on the dark moon sex magic, the first meetings of the Fiber Arts Group (the FAGs) and spontaneous rituals planned in the bedroom and carried out in the nude. But as time rolled on, as always the circle began to change.

The second wave of Faeriedom in DC is often associated with the work of Bartina Church who moved to the west coast. The monthly potlucks, writers’ circles and puppypiles of this era arc thought about in sepia tones and remembered with language that seems more celebratory in nature. As Bartina left, the circle slowly started to drift into the aether.

It was among the third wave that the types of members counted among the faeries began to broaden. With the arrival of Snowbaal & Nnif. two energetic organizers from Bisexual Insurgcncc, new ideas of queer identity arose. This brought about a sense of fear: If the faeries chose to be open to women, would this change the sexual nature of the group? Could we handle the presence of queer women among the 11

R F D Fall 2(X)7 #131

and Fomenting Fabulosity (Riff-Raff), Interfaith Faeries (IFF). Over Forty Faeries (OFF), and the Musical Union of Faeries and Friends (MUFF).

queer men? Ultimately the group decided that we would open our arms to counting women among the DC RadFey which paved the w ay to the inclusion of Transpeople and other GendcrQueers. Revolution: The Circle Keepers After about three years of meeting at the Faerie Flop House a growing concern had been mounting. Among the faeries there was a discontentment and belief that Eldritch had become too much of a control queen and that the balance of power needed to be shifted. In response. Eldritch plotted a potluck program for people to step forward and take on the mantle of responsibility for the Faeries. As Eldritch sat down in one of the chairs, it was Knoxzhima. w'ho declaimed w ith an air of authority: “Eric, stand up. I call an end to the Era of Eldritch!” Rather than taking an officious title like “Board of Directors” they decided to take the moniker of Circle Keepers instead. The Circle Keepers began a tradition of monthly meetings for administration and planning of the activities and events, and this tradition continues today.

The Pagans and Their Potlucks With the advent of all the acronymic nodes the programming at Monday night potlucks began to change in scope. Our calendar of events took on a monthly cycle of regular programming: Bardic Circle, Divination and Rituals. Over time more and more ritual programming crept into the calendar of events, and for those faeries that came for other reasons, i.e. the nodal programming, they just altogether quit coming to the main potluck and only going to nodes. Eventually the nodes took on a life of their own and the main potluck slowly started to transform into wdiat some saw as a Pagan Church-like format.

Church Basements & Women’s Shelters It was around this point that the Faeries had grown so large that it was impossible (and uncomfortable) to continue meeting in a one bedroom condo. In order to accommodate the burgeoning faerie population, they moved first to the basement of the Church of the Holy City. This arrangement was good for approximately a year until we were ousted under the pretense of the church conducting renovations. From there we were welcomed w ith open arms by the pastor of Luther Place Memorial Church, and in time we moved next door to a lighter and brighter space, the great hall of N Street Village. Aside from the hassles of collecting rent, these spaces afforded us more room and neutral ground. But this too affected the nature of the group. Nudity became less common place, sex in back rooms didn’t happen and the tenor of the group became more subdued.

The overwhelming presence of Pagan-ness in the DC Radical Faeries has been a bone of contention among some people. And it goes without saying that the RFD Faerie Finder entry listing the DC Radical Faeries as a “Pagan Potluck” did little to sw'ay people from thinking that we were “the Gay Pagan group” in DC. It was not until 2006 that the RFD Faerie Finder was finally updated to change that line. In reality our ritual programming, while having a certain Pagan flavor and structure, honors more than Pagan holidays. We have celebrated the Feast of St. Nikolas for years, our Francophone faeries do rituals upon Bastille Day, w'e have elevated and canonized the soul of Matthew Shepard and sometimes our rituals are simply spontaneous outpourings of Faerie spirit. But for some people the billing as Pagans was just too much to handle.

Nodes and Factions During our sojourn in church basements, the Circle Keepers sensed that certain activities were not of enough mutual interest and that the membership who wished to do these things (like knitting and gardening) could and should meet outside of the general Monday night potlucks. Thus were formed the Nodes. True to DC culture w'e had to come up with bureaucratic acronyms for these groups (even if there were only ever two people involved). Among the nodes were the Fiber Arts Group (FAG), the Herbal Arts Group (HAG), the Radical lnsurgence of Faerie Friends Raising Activism K I D t all 2(X)7 #131

The Men’s Gathering For years men associated w'ith the Faeries attended Softening the Stone in Louisa, Virginia, now known as the MidAtlantic Men’s Gathering. These outings in the woods served as a counterpoint to the urban faerie experience, provided an outlet for those seeking male only space and afforded a chance to live and learn among queer brothers. But this also became another bone of contention. Many pointed questions were fomenting in the court of faerie public opinion: Were we trying to denigrate and exclude our female 12

faeries by doing this? Would the affiliation of the gathering with the Four Quarters Interfaith Sanctuary lead to more Paganism? Would this just continue to divide us? Could we move the Men's Gathering to Faerie owned land?

Thoughts on the Future of the Faeries in DC Though the group is relatively small (a dozen or so per week) we have been slowly rebuilding. People have been enjoying the reconnection to that faerie spirit of old. Though some of the members remain from the third wave of faeries, many of those who still live in the District have not returned. We continue to struggle to find solutions to our perennial issues: we don’t do enough heart circles, too much ritual, not enough ritual, not enough eco-centrism, not enough public presence, too many women, not enough women, not enough nudity, too much officiousness. etc. etc. etc. While we could expound upon the shortcomings of the DC Radical Faeries forever, others are among us are thinking about the future.

DC Radical Faeries. Inc. In about 2002 the faeries took a daring step forward and incorporated as a non-profit organization in the District of Columbia. And with this, as with all other things there was controversy. Many saw this as an attempt at overformalizing the structure of the Faeries, while others saw legal and financial issues. With this began the argument about whether or not the faeries constituted a church under the legal definitions of federal 501 (c)3 laws, and given the turn to additional ritual programming this question became a lightning rod. In the end the faeries did incorporate, and for their incorporation they produced the queerest legal document you w ill ever read in your entire life. You can find it online, on the DC RadFcy website.

By changing to a nomadic faerie existence, our fortunes and finances have changed. Our energies are increasing and our relationships are deepening. We have begun enlarging the faerie endowment known as “The Homo Home Fund.” This is a capital fund destined to eventually purchase land in the District. Our goal is to build a Radical Faerie Embassy and home for wayward faeries. And in even more forward thinking the current Circle Keepers have even begun envisioning what a national faerie gathering might look like.

Decline and Decimation Slow ly, over the course of a year people began leaving the faeries. Not relocating, as others had done in the past, but rather they no longer felt that DC Radical Faeries truly embodied their faerie lives. The discontent over the Pagan predominance, overly formal/impersonal spaces, the nodes taking on lives of their own, and the feeling that we were becoming more like a “church” and less like faerie circle all contributed to the departure of over half of our DC Faerie circle. On top of all this there was still a lot of personal anger directed towards Eldritch, who w-as believed to still be a control queen. So people w'ent home and they did their own things, the nodes slowly dissipated, the energy was fading away and the DC RadFeys shrank to barely a handful of people.

However, the most wonderful comment of late is that it feels like we’ve come back round to that inexplicable feeling of faerie family that we had been so sorely lacking. It is our desire to try and nurture that level of depth, meaning, love and connectivity and carry' it forward gently, lov ingly. It is my sincere belief that w e have found our footing again, and it is my greatest hope that the faeries in DC grow beyond our nomadic existence again. I long to see all of my faerie brothers and sisters and others all gathered together under the same banner again, striding forward in genderfuck drag and storming the steps of the capitol building demanding to be seen and heard and loved and honored.

Our Nomadic Return As a result of the decline and decimation the money began running dangerously low' and nothing short of radical change would restore our funds and energy. The Circle Keepers decided to return to our roots and begin meeting in private homes once again. Rather than concentrating the pow'er and the problems with only one faerie the solution w'as to rotate the responsibilities among the membership. Four of the faeries opened their homes to rekindle the flames that once burned so bright: Fritter, Eldritch. Baba Niko, and Peggy Lee are now the rotating hosts of faerie potluck. Once again the tenor of the group has dramatically changed. The formalities of the past have dropped, programming is far less structured, rituals are more spontaneous, and nudity and sexual revelry have returned. There is less churchiness to the group and the overtly spiritual bent of the DC Radical Faeries while still there, takes a back seat to the more pressing desire for conversation and casual intimacy.

Photographs for this article were provided hv Eldritch, Baba Niko and Knoxzhima

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T w e l v e A m a z i n g DC R a d i c a l F a e r i e M o m e n t s done that for this long. You don't realize how big a thing that is." It was like a thunderclap went off in the room.

X "The Sun King" Mahon Mummer's Play —September 1998. A group of f aeries stage an entire sacred theater piece in the mid dle of Dupont Circle, complete with the death of a Queer Sun King after being emasculated by a lobbyist for gay conformity; the failure of medicine, law, or the media to resuscitate the Sun King; and his glorious resurrection aided by a wet kiss from a hairy Sacred Fool and a pink silicone extra penis.

XThe Dragon Dances —February 2002 The Radical Faeries continue the Faerie and Reclaiming tradi tion of the Red Dragon Feast to raise energy, hope, and money for blood-borne diseases. Faeries fashioned a truly amazing gi ant red dragon head, which Knox and others continue to decorate progressively more fabulously every year.

X7’he “Freaks Are Family" March —May 1999 Responding to the sense of exclusion of the Queer dimension of LGBT culture from the HRC-sponsored “Millennium March on Washington” (originally subtitled “Faith and Family”), the DC Radical Faeries, in partnership with DC's radical bisexual rights group Bisexual Insurgence, hosted a Queer counter-march. Step ping off just in front of the marshals of the Millennium Mess parade, the Freaks Are Family March stole the show and the headlines from the more conformist event and raised an illegal Maypole on the Mall. A Radical Faerie-Bisexual Insurgence statement appeared on the front page of the Washington Post say ing, “as long as the most marginalized members of our commu nity are oppressed, we are all oppressed."

XCody’s Ashes — June 2002 Dwayne “Cody” Harris, one of the DC RadFeys’ own, died of an HIV-related infection and his partner Tom gifted the Faeries with Cody’s Tarot deck and part of his ashes. The picture Tom sent in to appear with his obituary was of Cody proudly marching with the DC Radical Faeries (in June of our year of bamboozlement) He became one of the most important Faerie Ancestors for our Tribe, and his name now is always remembered when we list our beloved Ancestors. Faeries later found a single tooth in his ashes, which would have perfectly suited Cody, whose sense of humor delighted in the morbid and grotesque. X Help for the NOLA Faeries —Autumn 2005 Responding to the plight of Faeries displaced by Hurricane Ka trina, the DC Faeries raise just over $1,200 to help them. Frit ter acts as inter-Faerie emissary on a mission of hope, delivering donated clothes, personal items, ritual supplies, and other things to help Katrina evacuee Faeries taking refuge at Short Mountain Sanctuary in Tennessee.

X Returning Joan of Arc’s Sword—Summer Solstice 1999 Faeries held a ritual for Summer Solstice at the feet of the statue of Joan of Arc in Malcolm X Park. The statue’s sword had long since been stolen or disappeared, so Faeries, invoking Joan as a patron saint of Queer liberators, transgender warriors, and femi nist spiritual ecstatics, returned her sword. A Quagan Dyke Dy namo scaled the statue and tied a plastic toy sword to Joan of Arc’s sword-belt while Papa Griz kept time with his staff as the Faeries chanted; that day, the QDD was given the Faerie name Joan of Arc aka Jeanne d'Arc.

X Nonprofit Status—Winter 2005 Surprising even themselves, the DC Faeries won Federal recog nition as a nonprofit 501(c)(3) organization based on their chari table, educational, spiritual, and artistic work. This paves the way for a financially viable plan to acquire our own permanent space, or Faerie Homo Home.

X Protests at the Christian Coalition’s Legislative Conference — September 2000 The Faeries formed a partnership with two other DC Queer grass roots groups—the Lesbian Avengers and Bisexual Insurgence —to organize a 25()+-pcrson community protest and "Queer-In” out side the "Hinckley Hilton” during the Christian Coalition’s an nual Legislative Conference. Lesbian Avengers set up a Lesbian Recruiting Booth, Bisexual Insurgence urged “ex-Gay” counter protesters to admit they were really bi, and Radical Faeries per formed a multi-faith Exorcism of Prejudice ceremony.

X “Peggy Lee’s Croning— Autumn 2006 For the first time in DCRF history we ceremonially honored the elderhood of one of our own. At autumn’s turn we celebrated the Peggy Leequinox and bestowed the title of “Crone” upon Peggy Lee Magnuson. His Faerie Family bestowed him with a scarlet hat (a symbol of ladies of an age), rainbow dog tags (a symbol of longterm HIV survivors) and a sharp, toothy golden sickle (a symbol of age and wisdom saying “Don’t Fuck with me!”).

X First Saint Nikolai’s Day—December 2000 Baba Niko and Hezekiah introduce the Faeries to Saint Nikolai’s Day, an Eastern Orthodox holy day that becomes one of the pri mary holidays of the DC Radfey liturgical calendar. Beginning an annual tradition, desiccated lemons, golden eggs, and storytell ing about Saint Nikolai become a treasured part of Faerie winter folklore.

X “DCRF piece for the SMS Faerie Quilt — Autumn 2006 Fritter and Potpourri responded to Gonoway’s call to help cre ate a new Heart Circle quilt for the Short Mountain Sanctuary. In a single season Fritter cracked the whip and set the faeries to quilting like mad and by March 30th our masterpiece, emblem atic of the DC Faeries, had been created. On April Fool’s Day we performed a rite of ensoulment upon the quilt piece and in our moment of silent meditation and energy raising, the Goddess spoke to us through the voice of Bette Midler (who none of us knew was in the random cd rotation) who began singing “I Know This Town.”

X Jeremiad from Papa Griz —August 2001 During a moment of Faerie kerfuffle, when some complained that the Faeries never did anything for anyone. Radical faggot and community elder Papa Griz rose and in a surly, authoritative voice said, “You hold open a space for people every week, with out fail. In 30 years in the DC gay community, no one else has K I D Fall 2007 #131

Far F l u n g F a e r i e s T a l k A b o u t t h e DC R a d F e y s A Faerie Gets His NNings...Finally!

Holding onto Faerie Reality

M\ first encounter with the DC Rad Feys occurred in 1993. Volunteering for The DC Gay and Lesbian Switchboard, 1 was soliciting funds and volunteers in front o f Lambda Ris ing (our version o f a Gay hallmark store). Back then 1 was a thirty-something-queer, riding high on a wave o f new found self esteem as I and the city geared up for the GLBT March on Washington, DC for Equal Rights. As 1 hustled...err um. solicited... err... searched for volunteers, my eye was caught by the visage o f a duo walking in Dupont dressed in flowing skirts and leather harness. A brief conversation on the street (they were running on Faerie time to potluck) and poof! They were gone! But not before those two Fabulous Feys had impregnated me with the Faerie spirit.

1 always tell people about how unique the DC Faeries are. There are few (perhaps no other) faerie groups on the planet that have a potluck with a heart circle or presentation EV ERY week. I've been to a dozen or so over the years, and they are consistently consistent and lots of fun. Seems to me that in the cultural mecca-wasteland that is DC. the fa eries need to see each other often to hold onto reality. And I’m so glad they know it! Mountaine

Me and My Gay Son Though we lived in Delaware, the DC RadFey opened their arms to my Gay son offering him support and mentorship. Feeling welcome in the Gay community has helped him feel more comfortable with his own identity and sexuality.

The Faerie spirit incubated in me for another eight years as 1 danced my path o f personal awakening and spiritual wonder. A w inter on the coast o f Maine and attending my first Men's Gatherings, caused the Radical Faerie Spirit in me to quicken. In January o f 2001, I ventured back to DC w'ith the spoken intention of meeting the Radical Faeries and creating some "hot sex majic," as 1 put it. Well, lo and behold, while standing in a circle o f men at the Eagle, a DC Radical Faerie appeared —an answer to my prayers! An in vitation to join the community’s Monday Night Potluck was followed by a night of'initiation' at the Faerie Flop House.

1 also relied on Faerie friendships while coming out. go ing through a divorce and recreating a family. I found true friends, full support and acceptance while 1 felt like an out cast among other communities. What a blessing in my life! Holly

Even in DC My next encounter with the DC Rad Feys, occurred with Gay Pride 2001. Marching in my first Gay Pride parade was a milestone unto itself, made even more significant by being in the accompaniment of Faeries. The weekend is a mon tage o f images in my memory: arriving at the Faerie Flop House, the Pink Saturday Promenade (complete with crotch blessings!), Sister Mary Wallace Maripossassy graced atop her pick up truck enthralling the crowd, the face o f a three year old as he spotted a gaggle of us and pointed, seeing the wonder in his eyes and the awe in his voice, as he whispered outloud "Mommy, Look! Faeries!," a photo op ensued and we ended up in som eone’s family photo album, and closing the Pride Festival dancing to Lady Marmalade in a puddle of faerie FAGulousness. All these events, highlighted for me, walking the streets of our nation's capital, in a green silk skirt, banging on a drum while sporting five foot ala baster w ings. At some point along the parade route, the cas ing around this metamorphosing faerie dropped away and my spirit not only flew, it began to sing.

At first I just visited the DC faeries when I was in town to teach a class. It was nice to have some queer folk to hang with in a scene that was not a bar. Too bad it was a church basement! That made it w'eird in a different way! But 1 grew' to love the w'ays o f those who CHOSE to live in DC, a place I only visited for political rallies in the past. It takes a certain mindset to live in and love the ways of Bureaucrat Land. It was helpful for me to see that, even in DC, there are queer folk who find a way to meet each other and to play and rejoice in the cycles o f life. It’s not the same as my home community, Short Mountain Sanctuary, but as 1 have embraced my role as the wanderer, 1 took on a mission to share some of SMS with DC and some o f DC with SMS. Cross-fertilization came to fruition a few years ago when some o f the DC tribe came to a Short Mountain gathering. One of the greatest things about the DC Faeries is their birthday song. Go out of your way to find someone who can sing it for you! (c.f. the music article)

Peace, Aubrey, the Scruffy Rumbler (FFKA Aubbear)

Kokoe 15

RFD hill 2007 #131

S o fte n in g th e S to n e, 1987 - 1997 Twin Oaks Community, Louisa, Virginia

The M e n ’s G ath erin g, 1998 - 2005 Four Quarters Farm, Artemas, Pennsylvania

The M e n ’s G ath erin g 2006 - P resen t www.TheM ensGathering.org

T he H er m ita g e , P itm a n , P e n n sy lv a n ia

The current Mid-Atlantic Men's Gathering held at The Hermitage is one o f the oldest continuous gatherings for queer and queer-friendly men in the country. Throughout it’s twenty year history men have bridged friendships, built relationships and channeled rivers of creative energy. Gay Men from the region (DC. MD. VA, DE, PA, NY), The Scaerie Faeries, Four Quarters Farm Faeries and the DC Radical Faeries have been a major source o f energy and leadership. A host of traditions continue across a largely unwritten history: Core Planners (shared volunteer leadership), Friday Night Welcoming Circle, daily Heart Circles, nightly Drumming Circles and separate Storytelling Circles; a variety o f work shops, a No Talent Show, and a Closing Circle. Leaders and sites have changed, but the elements continue. A chronicle of the joyful memories, a family tree of friendships, an archive of flyers and files, a collection o f photographs, and a stash of videos waits to be amassed. One tradition has connected everyone, from the beginning to the present — a portion of ashes from the fire circles were kept from gathering to gathering to the present.

S o ften in g th e Stone was an 8()'s style Men's Retreat, sponsored by the Twin O aks intentional community. Participation was evenly split between Gay and Straight men and grew to one hundred and twenty five meeting once a year. The Core Planners were men from the intentional community movement. Short Mountain Sanctuary and Gay men from the region. However, about ten years into the gathering's their newsletter printed a personal commentary containing the phrase “too gay" — and an unfortunate kerfuffle ensued taking the wind out of the leadership's sail. (Twin Oaks Women's Gathering is now in its 24th year; and for one year the Men's Gathering met at a campsite in Nelson County south of Twin Oaks.) A search committee found Four Quarters Farm in Pennsylvania (4QF.org) for the newly named M id -A tla n tic M e n ’s G a th erin g . The ashes, the freindships and programming continued in a ring o f Standing Stones. MAMG added a a Scholarship Auction and Den Mothers to lead Heart Circles. The planners billed it, not a Radical Faerie Gathering, but a gathering lor Queer and Queer-friendly men. Attendance declined, yet MAMG grew to host two gatherings (Spring and Fall). Some expressed fears that the gathering was “too Pagan” and “not on Gay-owned land” — and a kerfuffle ensued. A new search found The Hermitage, a tranquil, spiritual farm whose Queer owners love hosting events. The Core Planners continue longstanding traditions while adding new' ideas, energy and love in a new space — tending the fires and carrying the ashes to future generations o f gatherings for Queer and Queer-friendly men.

M onday N ight P otlu ck s - A

Year Tradition

For ten years in the ten square miles of our city, ten or more DC Radical Faeries have met weekly without fail, even in the weeks after 9/11. Our potlucks have created an urban oasis, a place to meet and greet at a sacred Faerie crossroads. Througout the years, our attendance has been a constant ebb and flow with a changing cast o f characters. During any given the week we find ourselves in chance meetings on the streets and in the metro, but potlucks bring us together. The food we bring and stories we share are an offering to one another to ensure that urban life isn't urbane. Characterically DC, our meals are varied (came and veggie) and our libations flow freely. Once in a while we lapse into the hell o f packaged food and sodapop and then we "lovingly remind" each other to bring better fare. We cite our gnome “We Eat As Good As You Bring!” Each night we arrive and set up the buffet. We set the tone for the evening by standing in a circle, saying our names and answering a whimsical question. Any given night brings dish, divination or discussion, ritual, meditation or any of a number of creative diversions.

Any time you are in town ... Stop by for a heapin helpin of homo hospitality! K I D I all 2007 #131

My First Day at Faeries (or The Great Bamboo Debacle) Bv Potpourri T. Sashay

Way back in history, in 2001 to be exact. I had just moved to Washington, DC. from Tallahassee, Florida. I had slowly grown in my queer identity, nurturing my club kid queeniness throughout my two years in Peace Corps, and then I had gradually become more exposed to the queer community in Tallahassee. By the time I left Florida. I had even attended a Pride March. But then I left and came to Washington, and by sheer coincidence came across the same old friend, Sister Mary Wallace Mary PoSassy, who had shepherded my queer identity back in Tally-ho. But that is a story for another time. Sister Mary Wallace had arrived in DC a month or three before me and found the Faeries. This was his immediate recommendation: “Girl, go to Faeries. They are Fabulous!” 1 hemmed and hawed, and said 1 would go eventually. The gay pride parade came and went, and I went to the pride festival the next day. I decided that 1 would come to Faeries, finally. I went to the local gay bookstore, but they didn’t have any information. Eventually, I think someone showed me the entry in the Washington Blade. I had been told that Faeries was a place where men could come secretly in total confidentiality and wear dresses. The image in my mind was that of businessmen discreetly knocking upon a nondescript door, delivering a password, and then putting on dresses, only to sit around looking at each other timidly. Yet I knew of the Fae through the bisexual magazine called Anything That Moves. Some of the bisexual writers had attended a Wolf-Creek gathering and were agonizing over whether they were actually queer enough, or should pretend to be gay. 1 had realized over two years previously that I actually had more attraction to women, but I couldn't stop my fey flamboyance from manifesting itself. I had even tried to be straight and had recently dated a Hungarian ex-cop (beautiful butch in denial), but when she dumped me for being a sissy, 1 came to Faeries the following week.1 1 knew' that they met in an old Gothic looking Sw'edenborgian church. Gingerly, 1 approached

/ \* I "

around sunset, a little late. Sitting outside was an odd-looking person wearing a series of robes. “Is this Radical Faeries?” "Yes. it is, but 1 wouldn't go down there if 1 were you!” 1 looked past the odd figure, whom 1 now know as Wayne the Contrary Faerie, and saw large, arched portico with a heavy, wooden door; it looked very medieval. Upon entering, I found myself descending a stone, spiral staircase, down into the bow els of the earth. At the bottom was a large, cavernous hall lit by a few candles. In the middle was a table at which Faeries sat.

> h

1 quietly entered and sat down off to the side. 1 didn’t speak, but 1 heard several men speaking in terms of “1 feel...” and “This makes me feel...” 1 had rarely been exposed to this kind of emotional 7 self expression. And the whining continued, for that is what it was. I had unwittingly arrived for my first night of Faeries during the infamous, legendary Bamboo Debacle. Apparently, before the Pride Parade, while the Fae were seeking extra adornments for the float, someone (who will 7 remain unnamed) decided that a particularly beautiful patch o f bamboo sighted from the road w'ould accent the float perfectly and that the Good Goddess must have placed it there for them out of the goodness of her heart. There w'as even a radio segment involved in this story, in which someone bragged about having stolen the bamboo. What followed was heart circling about how everyone 7 felt about this. The debate swirled back .and forth, L V I? with some people angry, ashamed, and humiliated, other people proud and exultant, yet others exhorting the old queens to get over themselves. And then 1 walked into the Faeries. Eventually, the issue w'as closed, but the memory lingers...

7 17

A year later, I was finally able to move out of Northern Virginia. I began searching for an apartment, and went to look at one in Takoma Park. At first, I was lost. But then, after climbing the stairs, I found the landlord standing in front of a huge stand of bamboo. I was in awe. I knew right then that 1 had arrived. Bamboo! A sign! And thus 1 came to dw'cll in what became Potpourri Sashay’s Bamboo Garden.

RI D Fall 2007 #131

W o m e n F a e r ie s in DC by Anne, Laura, Mary' Kay and Qira At the DC Radical Faeries weekly pollack, a group o f women-bodied and women-identified folks came together to answer a question: Why the hell are we women!wim-

minlwommon/womhon with the l)C Radical Faeries? The question o f women in the Radical Faeries is fraught with complex feelings and controversy. Some Faerie groups include women and female-bodied people, some don't. The DC RadFeys, thanks to the efforts o f some existing mem bers and the persistence o f one woman in particular, include people of all genders in our Faeriefied space. While the DC Rad F'ey are, like other Faerie groups, mostly queer men, our events have involved women, female-bodied people, and people of other genders for the last several years. The first woman to become part o f the DC Rad Fey was told by someone from another group, “Girls can’t be Faeries,” but after some painful growing together, she and the DC Radi cal Faeries proved that that was not the case. In some ways, women and female-bodied Faeries are just like other Faer ies, though in some ways we bring an energy all our own.

hag, to sweet and sassy, to female-bodied but not womanidentified, to straight up queer. Most o f us have not felt met in the fullness of our lives or identities in all-women’s groups. We are, like many other Faeries, freaks and refu gees. liminal people in an already liminal space. We are the grrlz who like to dress up and wear ball gowns to go to the Quick Stop, just because, and we are the women who kick it up in hiking boots and overalls. We are butch sometimes, femme other times, and often just beyond the bounds of what gender binaries have to say.

Like other members of the DC Rad Fey, women members have come, stayed for a while, left, come back, taken hia tuses, and been participants at potlucks, governance (!) meetings, and ceremonies. For some male Faeries, welcom ing female members into the group has meant the loss of something special about a queer-centric, male space. Some male Faeries feel that their sexuality is suppressed in the presence o f other-gendered people, particularly women. But something has led the DC Radical Faeries to include women, and people of all genders, in their space. Why? And why do women and female-bodied people come to a space that is so dominated by queer men? Really, why the hell would women/wimmin/womben/womyn want to be part of such a space?

We have looked for places out of reach of the gender police, and often we haven’t found those places in other GLBT or women’s spaces. In those groups, w e’ve often found classism, transphobia, homophobia, limiting worldviews, and just not enough room for us to live fully as our whole selves. Maybe w e’ve brought a kind o f “male energy” to women’s spaces, or maybe there just wasn’t room for all of who we are. We have looked for a place that shared our vi sion of liberation from gender oppression, and it is with the Faeries that we have found it.

The women and female-bodied current members1of the DC Radical Faeries embody a range o f identities, from not-socrazy Bi cat lady, through lesbian-identified bisexual fag 1 Perhaps as a result of the complexity o f relation ships among genders in the DC Radical Faeries, several of us female-bodied folks expressed that we don’t always feel like “full members” o f the group - despite the fact that one o f us is a Circle Keeper! Some of us think of ourselves as a “Ladies Auxiliary” to the Faeries, or some kind o f associate members. We are a part, and yet we are apart, somehow. Of course, one’s mileage may vary, and there are female-bodied Faeries who feel fully integrated into the group, but the sense of being on the edge of things is something several of us have in common. R F D Fall 2(X)7 #131

The Faeries bring a message of liberation from gender norms, and in many places that message has been limited to queer men. But how can a message of gender liberation be kept solely for one gender? How can we really challenge the gender binary and yet insist on keeping some gender groups out o f the sandbox? The DC Radical Faeries have shared that message o f liberation in many ways. In our quest for a more fully fabulous queer spirituality, we often express images of Divinity as Male, Female, Both, and Neither. This language offers us a way to think about 18

G e n d er Q u e er s a m o n g the DC RadFey

sender, our own and that of other people, that goes beyond the conventions o f everyday language, and that honors each individual's experience o f the Divine. As we honor these D i\ine genders, and others as-yet unexpressed, so we give ourselves and one another permission to live fully.

by Potpourri T. Sashay 1 am one o f the handful of genderqueer/transfolks w ho has wandered through the constellation o f DC Faeries. Read ing the article by the women helped me to reflect upon my own status and my own presence in the group. 1 initially w andered into faeries when 1 was already, openly queer, but trying to negotiate a place for m yself in the gay community and wondering why that wasn't working. 1 had been told that Faeries was a place w here men came to secretly wear dresses and it was very anonymous. How far from reality can you get! But 1 have stayed. Within a few years, 1 real ized that there really wasn’t a place for me in the gay male community because I wasn’t actually gay at all, not even homosexual. Faeries gave me space to be as feminine as I wanted to be. in a spiritual space. It wasn't always easy. Sometimes 1 felt isolated by all the male energy, and gravi tated into the wom en’s spaces. Some men were put off by my flamboyancy, hyperness, and ultra femmy behavior. But gradually, 1 negotialted a place for myself, first as a bi per son, then, when 1 realized 1 wasn't even bi, something else. I'm still negotiating this space, this genderquecr transwom an space Fm coming into. It was a trip to Short Mountain that really opened for me the possibility o f transgressing the gender binary. Just as the DC faeries are able to wel come women, there is this unique space for gender transgressives too. 1 bet that some o f the faeries still have issues that they are working through as gay men when women are around, and it probably helps them to have women and transfolks around. We are helping each other grow. As the women noted, no, we don’t necessarily participate in the same sexual way, but that’s okay too. 1 know that there is no way 1 would have been able to explore my gender iden tity the way that 1 am, without having found a place in the faeries. I am very proud to be one o f the DC Faeries, and 1 proclaim it as loudly and as often as possible. .

Similarly, having mans genders involved contributes to the already varied sexual tapestry that is the DC Radical Faer ies. We are people into men. women, transfolk, people into queerness, people into liminality.. .we are female-bodied, male-bodied, male-identified, female-identified, neither, both....we are into power exchange, we are vanilla, we are exhibitionists and we are shy. Some o f us are into the fris son that com es from opposites attracting, butch-to-femme or top-to-bottom. Some o f us don’t identify our sexuality with binaries o f any kind. From this vantage point, hav ing female-bodied people and women involved with the Faeries just adds another spice to the soup. As one member points out, the presence o f women and female-bodied peo ple makes the space more inviting and welcoming. And that welcome is a core part o f who the DC Radical Faeries are. According to Faerie after Faerie, they come to the DC Rad Fey because “anything goes,” because “I can be all o f who 1 am,” because “people are accepted here, no matter how freaky they are,” because “1 am tired of gym bunnies,” be cause “it’s okay to be Pagan,” because “no one’s going to tell me I’m not Pagan enough.” Over and over again, we-men, women, transfolk, and others express a longing for acceptance, a longing to be beheld in our wholeness, to be just as fabulous as we want to be. Ultimately, it is our hope that the gender diversity that wom en bring, like the gender diversity that others bring, w hether men, male-bodied people, transmen and -w om en, or oth ers, strengthens and enriches Faerie space, and contributes, wherever possible, to a more fully fabulous Faeriedom.

M e n , o n IVlexi During our roundtable that Monday night we set the stage for a variety of conversations. In one situation two faerie men sat with the faerie women and moved back and forth. One explained at some point that since he grew up with all sisters, he felt more comfortable at “the wom en’s table” than in the “all male discussion” taking place on the other side of the room. Even among the men’s conversation we had varied perspectives. The men shared at least four experiences about “men only” space. 1. 1 have never had a male space where I felt comfortable; I always felt threatened. The only time that I was in a completely male space was actually the time that 1 went to the Men’s Gathering, and that was queer, queer friendly...I don’t know how different it was from anything else. It just felt like home. 2. I grew up in blue-collar world, and even though homosexuality was scorned, I loved the spirit of men’s space. Some men fear other men. but 1 don't. 1 know it's heretical, but I feel that Harry Hay’s attempt to construct a “third gender” is just a cop out for gay men accepting that they are men. 3. 1 love the creative company of an all gay male space, the energy and feel of it. But I can’t stand the "pretty boy” and “gym bunny” vibe. Not all gay guys are alike. 4. Women suppressing men’s space? Well, it's the biggest load of horseshit I ever heard. Given those four statements, we have quite a range of opnions and room for more opinions in between. It seems we have set the stage for many more discussions to come. 19

R I D Fall 2<X)7#I3I

The DC Radical Faeries Church Ladies Auxiliary By Potpourri T. Sashay

suburban Marylanders. We tried to choose the For many years, the DC Radical Faeries have most staid, stereotypically prudish, good-littleparticipated in the many events revolving around southem-girl or matron outfits we could possibly Capital Pride, Washington's annual expression find. I found a little linen-topped, flower pattern (such as it is) of gay pride. As a group that sees dress and a straw hat to accompany it, and Fritter itself as a very spiritually oriented disorganization, found a hot pink power-church-lady the DC Faeries have always skirt suit. placed great store in being What did my act o f VERY prominent at the On Tuesday, we watched all the Interfaith Pride Service. This is genderfuck mean solemn, ultra serious folks go the event during the week of right there at that through their motions. Very serious, Pride when many of the various to be gay homosexuals, lesbians, bis, gay religious groups get together moment, and what and transfolk, oh yes. And then the for a church service and show was I saying to the church ladies served punch. everyone else how they are gay and religious in some way. black couple in front This eventually became an awkward There’s usually a gay chorus or o f me by serving experience for me for a very two, a gay black drumming personal reason. Among the people group, and, always, us. When we punch in drag with in attendance was a straight black show up, we are...the church the Radical Faeries? couple. I later learned that they were ladies! Radical Faeries usually both ministers, and they minister to sing some song or other as an a congregation of gay black Christians who meet ensemble during the service, and afterwards, the on Sunday evenings at a major local Presbyterian Church Ladies’ Auxiliary (as we are wont to call church. I wondered if this was some form of ourselves) appears to dole out refreshments to charity they offer to those “poor, oppressed those line, churchified homosexuals. I will never homosexuals.” And they stood in line for forget the first time that Fritter and 1 decided to be refreshments, and then they encountered me. the CLA two years ago. On Sunday night, we went shopping at a thrift store in faraway Laurel, Me. Who was that, that evening? 1 am one of the Maryland, and had an amazing time genderfucking few black regularly appearing people in our faerie before the terrified and frightened gazes of those circle. At that moment, I was wearing a lovely little dress, a shoulder length silky black wig, full foundation and makeup, and a radiant smile. I was also an apparently black Capital Pride Week Interfaith Service male wearing a dress. This proved to be Tuesday, June 6, 7:30 pm - 9:30 pm problematic for them, I suppose. “H i! Would First Congregational United Church of Christ you like some punch?” “Thank you. So, 945 G Street, NW (10th & G Streets, NW) what church do you attend?” The husband 1 block from Metro Center and Gallery Place was posing this question to me. And, being Featured choir: MCC DC Music Ministry reared in the South, I knew that his question led by Shirli Hughes, Minister of Music was more than a question, and. as is usually Sponsor: Celebration of the Spirit Coalition the case with black people worldwide, it was Contact: C O tS C .g w @ v erizo n .n et 2006 Speaker: Katrina Messenger Connect DC a confrontation. What church? What was my Participants Al Fatiha • Arlington Umtanan Unrversalist Church • Bet Mishpachah - Church of affiliation? What did my act of genderfuck the Pilgnms • Dignity DC- DC Radical Faenes - Evangelical Anglican Church in Amenca mean right there, at that moment, and what Faith Temple - First Congregational United Church of Chnst • Lincoln Temple United Church of Christ - Lutherans Concerned - Metropolitan Community Church DC- Religion and Faith was I saying to the black couple in front of Programof HRC- Riverside American Baptist Church - Rock Spring United Church of Chnst me by serving punch in drag with the Soka Gakkai International USA/DC - Unity Fellowship Radical Faeries? 1 was unprepared. But, as a

Many Faiths, All Proud!

R I D Fall 2007 #M 3 1

the race at all times, prove to white people that racism was misplaced, and silently Fight the good fight. Instead. I was standing with a group of shamanic. Pagan, and alternatively spiritual “homosexuals" and was wearing a dress.

'jood passive-aggressive southerner. I smiled again. 1 knew that I was a member of the Institute for Spiritual Development and attended nearly every Sunday; 1 regularly attended the spiritualist healing and psychic development classes that this spiritualist-based church offered. But right then. I was representing the Radical Faeries, who are what?

Mow dare 1! He didn't say it, but I knew it. and heard in his and his wife’s voice, that they didn’t exactly approve. Why not? They minister to gay people every week. But those were gay Christians. What were we? “What church arc you representing?” We are not a church; sometimes, this debate rages within our community, but * we arc something else, something more and \ something less. “Why are you wearing a dress?” Did he ask me this directly? As a literature major and near survivor o f a literature master’s degree, 1 am an expert in BS. After 1 tried to explain w hy 1 was wearing a dress (and this was at least a year before 1 decided 1 was a transgirl), he still didn’t quite understand. But I smiled. 1 invited him to come to our group, that our doors were always open (southern black church-speak), and told him that we would have a dress for him to wear, too. He walked aw'ay, aghast. I continued smiling. Had 1 beaten him at his own game? He, ostensibly demonstrating Christianity, was also manifesting dominant male power and class and challenging me as a race traitor. I, Pagan shaman in drag, had offered him Christian charity.

Faes, we’ve all been there at least once, haven’t we? The moment had come to me, as it does to us all. when we are put on the spot to explain who and what Faeries are. and why we are dancing down the street in a tutu. My response? “Er, urn...w ell...”, I stammered First. Then, 1 think 1 managed to explain at least a bit of the complicated enigma that is Faerie. 1 said something about queer spirituality, about Pagan and shamanic practice, about the spiritual liberation of drag. Fie had more questions. What was going on here was actually a confrontation and a reprimand. Fie was a straight black male, ostensibly ministering to those poor fallen sinners, although I have no real idea of what his and his denomination’s attitude is to their gay congregation. I also knew that in black culture, being a minister is more than being a pillar of the community. It is a manifestation of power, accomplishment, and race struggle. Black ministers are on the frontlines of the culture war, and have been for centuries. Black church-going men, especially those who are ministers, represent a black middle and upper class masculinity that challenges the image that American society insists on foisting upon black men.

I had w'on.

^ ------------------------------------

The DC Radical Faeries have participated in the Interfaith Pride Service for the last six years! We have had the opportunity to speak, preach, sing, drum, chant and honor the passing o f Harry Hay in front o f hundreds o f people from a myriad o f spiritual traditions. We 've even had our handcrafted pansy banner hanging from the rafters o f the church!

This was actually a dialogue about race and class. The unspoken reality among middle class black men, especially church-going ones, is that they have a responsibility at all times to fight racism by maintaining a conservative appearance and persona. This is the best weapon against the uncounted people who don’t even know that they assume all black people and especially black men to be dangerous, uneducated, immoral, unspiritual, threatening, low-class, and generally negative. More than likely, after hearing me respond to his first question, he probably knew that I came from at least a middle or upper class background and had been ostensibly well-brought up and reared in a church. 1 therefore had a responsibility to support

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— P in d in g th e Sun in th e C ity — T he S u n s stre n g th p o u rs in to th e canyo ns o f co n cre te and warms o u r lush green p a rks and bids us w o rship S ol Invi ctus. L u s ty L ife in th e c ity calls all Q u e e r O nes. P ixelated S a ttjrs and S irens call to us via virtu a l a lta rs to sacred liaisons in circles, parks, homes, clu b s and bars.

— Juno's month unleashes o u r Pride! — P a ra d in g th ro u g h th e stre e ts, o u r drum mers, dancers, prancers in festive regalia infuse o u r Q u e e r energy in to a C ity th irs ty fo r m o re fa b u lo s ity . We call o u t to p a sse rsb ij and o ffe r them T a ro t Readings and C ro tc h blessings.

— Beltane — Warm winds kiss th e magnolias and c h e rry blossom s ... to u ris ts fall from the skies. Paeries p a rad e th e Mat) pole and M ar)hoi e th ro u g h th e s tre e ts b id d in g virgins to help us wind th e ribb ons.

— W alpurgisnacht — In a magical b a m b o o G arden we g a th e r as f aerie kith and kin .. w e ’re finally o u td o o rs ! In the ligh t o f th e b e lt ane fire we dance ben eath th e W isteria A rb o r. We Q u e e r th e M a ijp o le and th e M a tjh o le s h o u tin g d ild o , finger, co ck and tongue ! M o u th , cunt, hand and rosebu d. O h m in g a n d M oa n in g we match th e rh tjth m o f th e Universe. S a c re d - Rhi jth m - H o lij- fr ic tio n H o ly -P u l s in g- Sac re d - Puc.bing!

RFD Fall 2(X)7 #131

Autumn —

Lord o f H arvest Ladu o f C o rn —

Com e hide from fro s ty air, citu fe y s build y o u r a lta r a nd b e d e ck th e H a rve st Lo rd with jewels. We receive c o rn and b read and w o rds ... a c o rn u c o p ia o f g ifts and wisdom to earn.) w ith us th ro u g h th e cityscap e... a b o o n o r c h e e r against th e ever d a rk e n in g sky.

5am bain We p re p a re fo o d s th a t spea k o f o u r ance stors. We serve a p late for * the beloved d ea d o f o u r fam ilies and th e h o n o re d dead o f o u r trib e — C o d y , M atthew , H a rry and Wanda. O u td o o rs a ro u n d a fire we sta n d betw een the w o rld s dra w in g T arot f o r o u r selves and s c ry in g wisdom fo r o u r u rban trib e .

— Yule in D C — T h e s ta tu e s stand as silent sentinels while we a b se n t ourselves from c ity stree ts. S now and icy breezes tu rn slushy, mushy, sp lashy and co ld We re n t a hall and bid Paeries and Priends to d o n G ay a p p arel and share Wassail. T o g e th e r we o b se rve th e W inter S o lstice and to cele b ra te Yuletide. M instrels Play and Mummers D ance We ca st a circle and bid Sol's re tu rn singing: A Sol, aSol, a Sol cake! Please G o o d Paerie a Sol C ake ! In Pey reverence and revelry th e Sun re tu rns. We bless th e darksom e cjuiet. We ch a n t “ B rig id is come, B rig id is W elcome!” and a t W in ter’s "b itte r end, she ta ke s o u r hand. We s e t o u r sig h ts on P ebruartj and th e revel o f o u r Red D ra g o n Peast 23

R ID f all 2(K)7 #131

Paean to Winter

M y sisters and b ro th e rs, fe llo w C h ild re n o f W inter, Let us sing o f her, th e Q u e e re s t Season, Season o f th e naked and th e veiled. O f th e o a k -tre e s trip p e d to bla ck bones. A n d the land d ra p e d in gauzy white. I th in k she has n o t received her due, B u t to n ig h t we rem em ber and praise her.

An Invocation commissioned by Baba Niko for DC Radl ey Yule 2005 Written by Jonathan "Snowbaal" White ÂŠ Photo by Gregg Moreland ÂŠ

T h e love o f W inter fo r h e r child re n is a ste rn , p u rp o s e fu l love, f o r s h e is a Teacher o f Lessons, A n d a rem inder o f tru th s lulled in us by th e ge n tle seasons. She teaches us th a t w ith o u t each o th e r's help we free ze and sta rve in th is w orld, B u t when hands share and plates are passed and fires are kindled, T h e re is enough f o r us all, She teaches us thcit we d o n o t find h o p e in east) times, B u t in b itte r hours, When we need it most. A n d she teaches us th a t th e lo nge st n ight is m idwife to th e New Year. J* iy \ ' ÂŤ / * ", i r f 3S|,

T he snow flake is, ifa n y th in g is , th e fin g e rp rin t o f a Q u e e r S p irit * . T h a t is dream ing up th e w orld. Prizing uniqueness, d isd a in in g u n ifo rm ity, L o o s in g b liz z a rd s o f cjuintillions o f snow flakes, B ach d iffe re n tly b e a u tifu l and strange, . Yet, each c ry s ta l alone in th e c r a ft in g o f its six bran ch in g a th a m e s, S till, som ehow, th e y cohere, T h e y unite as snow balls, and kids' fo rts , and snowmen, and th e avalanche.

T h e lo n g n ight o f D e cem b er is black ness jammed with co ld stars, A ski) fu ll o f b rig h t O rio n , [ T h a t fa g g o ty h u n te r in a fa b u lo u s th re e ye w e le d belt, W ith T oto, his s p jrit dog, b a r kin g a t his ankles, A s th e y sashay th ro u g h th e N o rth e rn da rk.

Why, o f all th e zodiac, are th e m ost child re n b o rn u n d e r s ta rry Virgo? It is because fo r ty weeks b e fo re th e re is so much fu c k in g ben eath s ta rry C a p rico rn ! C a p ric o rn , th e Sum erian G od Enki, Pishy dow n in th e te n d e rs and h o rn y on to p , A p p a re n tly , very horny. We, fa e rie s o f th e fro s ty times, are th e b a rd s o r th a t co ld horniness, o f pussies slip p e ry as b la ck ice and semen ta s tin g like ro a d -s a lt, We sin g o f th e sn o w b o u n d orgies o f W inter. .. .

T h e Q u e e r m yths o f W inter are th e triu m p h s o f U n d e r-a p p re c ia te d thin gs and fo rg o tte n souls. O f yu e e n y d e n tis t elves, L ittle drum m er boys, and misfit to ys, G irls saved fro m a life o f rape by S a in t Nikolai's g o ld, M iraculous candles and lamps b u rn in g th ro u g h im possible nights, R FD Fall 2007 #131

A n d Jimmy S te w a rt risen from a river o f suicide, b ro th e rs and sisters, th a t is us! We drum , we flame on, we nse fro m th e dea d. Tor th e Romans th is time was f o r S a tu rn , A n d in S a tu rn 's seven da ys th e slaves com m anded th e ir masters, A n d th e m asters served th e ir slaves. & u t th e S a tu rn a lia has n o t been k e p t since th e reign o f the E m p e ro r Julian, Some one th o u sa n d , six h u n d re d fo r ty - tw o ye ars p a st, S o b y m ath alone, we can see. Slaves and o p p re s s e d p e o p le s o f th e w orld, y o u r m asters owe y o b an accum ulated ye ars and six m onths o f n o n s to p S a turnalia, A n d on all o u r fe y D ehalf I say, "We w ant ou rs rig h t now!" W inter b ro k e H itle r, and sh a tte re d N a poleon, f o r th o u g h th e y b ro u g h t nations in to su b je ctio n , T hey were dra g g e d them selves in to d e s tru c tio n b y H er, T he L a d y o f S w ords, th e Em press o f th e L o n g Night, th e Snow O.ueen. Even now, c o u ld th e ty ra n t &ush a rra y e d in all his pow er, with His crow n o f missiles and his robes o f oil, tu rn aside a blizzard?, 1? Can a trillio n a ire b rib e th e n o r’e a s te r from his door?. I p ray W in ter’s rule will always be s ta rk , te rrib le , and suprem e. W inter reminds us th e E a rth , th o u g h b e a u tifu l, Is n o t a b a u b le in a rich man's hand: W inter, te rrib le yueen, hea r us! You, g a u n t g ra n d m o th e r in robes o f black, w hite, and g ra y. A n d a mask o f pale lace, A n d a c lo a k o f limitless stars, more th a n any season. Too many fo r any warm er m onths o f lesser Night, We are pow erless to resist you, b u t we are p o w e rfu l to love y o u , To re tu rn y o u r harsh love w ith a d o ra tio n o f o u r own. W inter, you are th e b re a th o f o u r a n ce sto rs' nightm ares, . C e rta in ly y o u are d a rkne ss and c o ld and p o v e rty itse lf, A n d all o u r living fears o f fre e zin g and sta rva tio n , You are th e W o lf a t th e D o o r, and th e w in d ’s te rrib le message. 5 u t more th a n this, y o u are life re b o rn in th e m idst o f all th is d y in g You are endurance, and survival, and th e kindled h e a rth! A n d to n ig h t, th e S olstice! < The Su n’s new b irth , and th e Hinge o f th e Year. Let th e New Year come, and let a new A e o n com e w ith it, Let th e d o o rs o f Janus' tem ple be s h u t in th e m onth o f his name, A n d let all o th e r d o o rs in th e w o rld be to rn from th e ir h in g e s / T h a t th e co ld clear wind may blow th ro u g h ! W inter, Season o f D e a th and R e birth, H ear y o u r wild Q u e e r C h ildren call y o u r name: W inter, Hail, and welcome! 25

Rl I) Fall 2(X)7 #13

S p in n in g M y L ife ...

D r u m m in g M y L ife ... by R. Tigre Cruz

by Drewcilla Maybcllinc Midler My life completely changed when I fell like a meteor into DC Radical Faeries. Eight years ago I was straight with a wife and a job in the world of banking ... that seems like a lifetime ago! Then at a work related seminar. 1 met a Pagan who told me to meet the Faeries ... and in one weekend everything changed. On Saturday I was introduced to the mysteries of Gay World in Du pont Circle. On Sunday I was drumming and cheering the DC Marine Corps Marathon with RadFeys in wild outfits and on Monday 1 was welcomed (on my birthday no less!) by Baba into the “Perfumed Bossom of Faggotry.” It was like a new birth, but three things remained the same ... I was Gay, a drummer and a Spiritual being.

Since age seven I have been captivated by the spinning wheel in the fairy tale of "Sleeping Beauty." My older brother told me that the same curse was put on me ... but in my case I was going to die: no wakeup kiss, no fairies to help me, no nothing. I only knew one person in my life that had a spinning wheel, a family friend. In a panic 1asked her to teach me so 1wouldn’t prick my finger on the spindle and die. She burst out laughing and then, noting I was serious, began my first lessons that led to a lifetime of spinning. Spinning As Spiritual Practice: The constant movement of my feet peddling my double treadle wheel creates a rhythm that quickly centers me and I feel more grounded. It's a safe way for me to trance out, using the same method of creating a constant rhythm of my feet and a long roving waiting to be spun.

For the past seven years I have been merging my true spirituality with 26 years of drumming experience in band, orchestra, and drum corps. The power of rhythm has always affected me. but 1 did not have a name for it.. Some folks call it magic

Practical Magic: I often make my own cord for Knot Magick. 1 start the working with putting my intention into the ball of fluff before I spin it. While spinning, I think of the work ahead and unconsciously visualize creating either a fine thread or a chunky “mess” of a yam. Visualize also has helped create beautiful yarns for use in church services.

Since then, I have become immersed in West African and Middle Eastern traditional rhythm, ritual and shamanic drumming. Shar ing and teaching the spirit and magic of rhythm and song has become my life’s mission. Watching the spark of light emerge in people’s eyes as they realize just how significant, uplifting, and magical the presence of the drum is — is wonderful. Hearing how a song performed by Kiva has blessed someone or helped some one heal is a gift. Knowing that the world is once again embrac ing the universal language of rhythm is phenomenal.

Friends as Spinners: I am grateful to a few Radical Faeries who are Spinners in my life. They don’t card, spindle or spin. I met them over six years ago, when I was a “fluff of wool” — a meek, young, fat boy. Through them the “carding” came — learning more about me and refining my self. Like picking the noils and burs in raw sheep wool, they helped me separate things from my life that 1didn't need, and focus on what I did. Preparing the Wool: I had another opportunity to refine myself when one of the RadFeys “spinners” offered to let me come down to stay with him. (I was the first official DC RadFcy Summer Intern - 1 had to agree to get a job; pay for my own food; sleep on the couch; and limit all my stuff to a 3 x 3 square of the living room.) 1 began to take responsibility for myself and stop wor rying about what others wanted. I went back after that summer ready to take on the world of college with even more enthusiasm. I excelled in my classes, lost a lot of weight, and began to seek counseling for the issues I was dealing with. I was beginning to spin myself into my own project. Spinning My Self: Three years later, after getting my bachelors degree, I asked if I could come down to DC again to look for jobs and get established. Of course, the 3 x 3 rule was still in place. I quickly found a job and places to rent. Today, I am on my own in a one-bedroom apartment. One living room wall is an Altar to Fi ber: I have three spinning wheels, countless spindles, and tons of fiber and yarn. 1 am soooo very happy. 1 started off as a big wad of fiber and learned to card and spin myself into silky yam. My brother was so wrong about the curse ... and the Faeries did come to help me. Today I'm 26 and my life is a project that is beautiful no matter how you look at it.

K I D Fall 2007 #131

Niddy Noddy J^liddy Noddy T*io Y\<odds Onto tody - d trd J jtio n d l d in n e r 's S o d n t

T d S tC S lik e ,

d h io k c N - d Pr o w & r s in s tr u c tio n c h d n t

W h e n F irst I F o u n d M y s e lf a F a e r ie ... Sizzle Moon Song - I first learned about the Radi cal Faeries from my "Spirit Mother," Red Moon Song (a Bi radical feminist grandmother crone), who told me of RFD and also from the Rainbow Family of Liv ing Light Gatherings where i had seen "them" from a distance. I thought they were the most fierce creatures, flitting around the gathering spreading a light dose of magic, of which i was most curious but reticent, not approaching them for some time. I t wasn't till i went on a spirit quest after a national rainbow gathering, that lead me to some amazing places and levels of awareness that i'm just begin ning to understand 10 years later, that i met the first of many i know and love , rabbit and Walton, in Flagstaff, AZ on their way to CA with some other rainbows i already knew. They had left SMS to visiit one of their mothers in CA and let them meet their partner for the first time ... i remember Walton would roll his tabacco with pages from those little new testament books and "consume the word of the lord" as he put it. I t was a long drive and ride to LA and we all got to know each other very well. After landing in Santa Cruz some time later i began a reading list of suggested books, including Queer Spirit, etc... and came out as a Queer and Faerie to myself, and soon thereafter my closest niece. A fter returning to DC, i came out to the world during the gay prde festival where i wore Queer regalia — ten foot purple satin & gold mylar wings held on with a leather harness and finished o ff with purple hot pants. I recall the slightest breeze would turn me into the wind while I was on freedom plaza and al low me to lean into it effortlessly and a few times i was nearly lifted o ff the ground... while shutter buggs had to buzz around me in the attempt to cap ture me for all posterity.

Jamie, Supe, Rosco, Jump Dance - I first found myself a faerie at the New Orleans Rad/Fae potlucks. I got invited by SweetPea with whom I had had a tawdry liaison. My faerie names are Supe, Rosco, and JumpDance. The first was given to me by coworkers, the second came to me in a drunken hal lucination, and the 3rd was a response to disaster. JumpDance is a Native-American tradition of driving evil away. Kenneth - I'm a Faerie-by-marriage. My partner is New Orleans Faerie. He introduced me to the DC Radical Faeries. Puppy - I first found myself a Faerie when I walked into Short Mountain for the first time. I know that sounds cliche' but it's true. I got myself involved in everything I could: including a coronation of Pinky as "Empress of Short Mountain" (I was one of her Ladies in Waiting), a drag Shuttle Cock match, I helped to search for the new maypole, and cooking a couple of breakfasts in the kitchen. Sylvia Sexin' - That's a really good question, because I'm not sure if I even am a Faerie yet, even though I've been coming to the Faeries for a year regularly, and for like three or four years o ff and on. I feel like I belong in the group, and I count certain mem bers of our group amongst my closest friends, but I don't know yet if I'm a Faerie. Perhaps I never will be. But that won't stop me from attending meetings and participating in the group to my fullest ability. JIF - When I find myself a Faerie, I seduce him! I'm named for being both crunchy and creamy. Faerie Wisdom: What Have I learned about life? Jumpdance: Be positive whenever possible. Love can be in short supply, but not if you keep giving it. I am a partisan in the sexual revolution. Do it. Do it. Do it. - Jif: I try not to think I know too much. Beginner's Mind is my favorite place - Kenneth: What I've learned about life is 90% of happiness in life is attitude regardless of your situation. - Sylvia Sexin: I've also learned "It's all Good."Too many people get wrapped up around their own personal choices or tastes and try to impose it on other people. - Sizzle: Silly DC queen question. First, that there is no "ed" (past tense) in learn. Learning is a ongoing process of which there is no end. Gandi may have said it best i think: Be the change you wish to see in the world!

Eldritch - I was out to myself at eight, but in Straight-Jacket of cultish protestantism till twenty eight. I came out as a Faerie by reading copies of the RFD Magazine at the home of Joe, a Mennonite Gay Man. We had become close friends because at the time he had a Deaf partner and so did I. I t was so bittersweet, Joe and Carson were the first folks in my life to die of AIDS. A fter Joe died, I "DeGayed" his house for his family, taking and distibuting his books, porn and posters. I added his cockring to my magical supplies and his RFD magazines to my library. I was captivated by the articles, poems and artwork of Tribes of the Faeries. I vowed to seek out and make my home a haven for Witches and Fa eries and Bears, Oh My! 27

R F D Fall 2007 #131

M y ste ry o n th e M etro

"Step back, doors closing,” the automated train voice in toned, and we were off.

by Galloping Rose ladivina@yahoo.com

As I closed in on the Farragut North station, I was still dis oriented. because the image had been so clear. 1 really saw that image, right? I think that might have been a statue o f the goddess Inanna.

While I love spending lime at some rural retreat, connected to the smell o f pine, the sound of a river and the Fae o f the woods, 1 also value living in a metro area. These places aren’t devoid o f magick by any means, and I've found DC's M etro subway system to be a deep dwelling place of M ys tery.

“Get ready, get ready!" Ganymede said urgently. "Yeah, / hear you!" I replied.

Descending metro escalators is like diving down from the surface into the Earth Mother, her womb closes around me, darkness descends, and despite the throngs o f people, am bient iPod em anations, ringing cell phones, and the station announcem ents, I've still had some of my deepest mystical experiences on the train.

I got off the train, went through the turnstile and got onto the escalator. As I approached the street level, 1 stared in wonder at the Goddess standing and waiting for me. She was a striking woman in a white gown which hugged her curvaceous body, cascaded down to the floor and then flared out into tendrils of fabric that floated of their own wills up toward the sky. She wore a crescent moon diadem on her forehead and her eyes were dark pools of mystery.

The following two rem em brances are ones that I carry with me, because they moved me so profoundly. I offer them as bits of inform ation, not as Truth. These interfaces with Mystery make a great deal o f sense to the way I feel, think and move as a Queer Priestess. Perhaps they will inspire you in the ways you work Queer Spirit, too.

In a voice I can only describe as spring water flowing over deep green moss, she said, " I t ’s g o o d to m e e t y o u . 1 a m In a n n a . W alk w ith m e. ” D u m b stru c k , I o b e y e d , a s sh e w a lk e d s lo w ly (a n d th o u g h tfu lly )

Part I. The A s u s h u n a m ir ’s R eturn

to w a rd s m y g y m . “ T he tim e o f th e A s u s h u n a m ir h a s c o m e , ” sh e sa id . “T h e c u rse o f E re s h k ig a l is c o m in g to a n en d . ”

While I was traveling on the Metro towards the gym, G any mede, Queer God o f the Modern Age, popped into my head.

I instantly remem bered one of my favorite myths. Inanna descended to the Underworld to mourn the death o f her sis ter E reshkigal’s husband. Once she arrived however, Eresh kigal, whose relationship with Inanna was tum ultuous, killed the visiting goddess and hung her body on a hook. In response, the head god created the Asushunam ir, thirdgendered Q ueer Ones, to save Inanna, which s/he did by tricking Ereshkigal into giving him /her the Waters o f Life. Once revived from death, Inanna fled with the Asushunam ir towards the gates of the Underworld. As they were about to sprint beyond the boundaries o f the land of the dead, Eresh kigal caught the Queer One by the shoulder and cursed him /her and all his/her descendants. All of their kind would be outcast, live in doorways, be spat upon by drunkards, mocked, decried and hated throughout time. After Ereshki gal returned to her Underworld kingdom , Inanna lightened the curse by saying that one day this would all com e to an end, and the A sushunam ir would be seen once again as the beloveds o f Inanna.

“Get ready, ” he chirped. "For what?, ” / asked. "Just get ready. You 're going to meet someone. T “Um...okay. ” I waited on the ride, wondering just whom I was going to meet. I figured it was some M ysterious One, and G any m ede’s excited energy clued me in that I was right. One stop away from my destination, I looked out the w in dow at an advertisem ent expounding the joys of quality time with the family. There was a photo of two sisters play ing chess, another photo o f a m other and father running with children on the beach, but the middle picture had me staring in disbelief.

“ Yes, th e c u rse is c o m in g to a n en d , ” In a n n a sa id , s n a p p in g m e b a c k fr o m m y reverie. "Y ou h a v e s u r v iv e d p e r s e c u tio n ,

In the picture, a father and his daughter sat across from one another at the kitchen table, but standing at the head o f the table was what looked like a statue o f a Sum erian goddess carved from black stone. I shook my head to clear my vi sion, but she was still there as if she was just part o f the nuclear family unit. RI D t all 2(X)7 #131

h a tred , d e a th , a n d d ise a se . You h a v e d o n e s o w h ile m a in ta in in g a d e e p s e n s e o f jo y . You 've tr u m p e d th e c u rse . T he A s u s h u n a m ir w ill ta k e th e ir r ig h tfu l p la c e a m o n g th e sta rs. In th e d iffic u lt tim e s a h e a d , y o u w ill a g a in b e se e n a s b e in g s m a d e o f lig h t to a id th e p o w e r s o f lig h t. ” 28

Tears sprang to m> eyes, as I remem bered part o f lnanna's ancient promise, she would watch over Queer Ones, grant ing them a deep connection to Mysterv and to her. guiding them through the curse until a day when it would be lifted, or. as I now understand it. when Queer Ones would outlive the words o f Ereshkigal. We reached the gym. and she bade me farewell, vanishing into some alternate reality with a smile on her lips and a promise that we would meet again.

replaced w uh whirling spirals. " T h a i's it. " sh e c rie d . "T h a t’s i t ! ”

1came to understand that sex between men and sex between women can heal the Earth and that was part of the function of our sexual acts. Without the possibility o f procreation, the energy of Homosex - the tease , the play, the orgasm - can all be tunneled into keeping the E arth’s health in balance. More than just a nice thing to do for the Earth, our role is essential to keeping the Earth M other happy and healthy.

Part II. Q u e er Sex an d H e a lin g th e Earth M oth er. 1 had been re-reading Randy C onner's wonderful book Blossom o f Bone and was intrigued by the num ber o f cul tures w here men practiced various form s o f hom oerotic acts to affect changes in the weather. On one blisteringly hot day last summer, 1 was riding home from work on the Metro, and the skies outside looked al most yellow with the com bination o f smog and searing temperatures. I was thinking about the hom osex-w eather connection and then thought, “1 wonder if queer sex could be used to heal M other Earth.” Out of the fabric of our day-to-day reality. G randm other Spider, one o f my matrons, appeared, her arachnid eyes

As all these thoughts/realizations flashed through my mind almost instantly. G randm other Spider, who most often ap pears to me as an actual large (that’s an understatem ent, how about fucking huge) spider, was now before me and her head was rapidly switching back and forth between her spider's head and that o f an old Navajo woman, weeping tears o f relief and joy. Since then. I've played with this idea, asking my husband before sex that we experience this pleasure for ourselves and for healing the Earth. Then, consciously connected to the Earth as I cum , 1 spin that energy down into the ground, and the cracked earth begins to knit together from the sw eet ness o f pure pleasure and Queer Mystery.

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RFD t all 2<X)7 #131

Roscngaard Manor An Urban Faerie's Rural Retreat By Lee Magnuson aka Peggy Lee Photos by Knoxzhima “I know a place where the wild thyme blows, Where oxlips and the nodding violet grows: Quite over canopied with luscious woodbine. With sweet musk roses and with eglantine; There sleeps Titania sometime of the night. Lulled in these flowers with dances and delight; And there the snake throws her enamell’d skin, Weed wide enough to wrap a fairy in.” Oberon, King of the Fairies, to Puck, boy fairie Win. Shakespeare, A Midsummer Night’s Dream, Act II, sc.i, 248-256 My “dream home/retreat from the world” began as an attempt to preserve a pre-Civil War kitchen structure threatened with demolition. The owners gave it to me on the condition that it be removed from their property. The decrepit little annex with a huge fireplace and chimney sat in Charles County, Maryland, in the former tobacco growing section of the state. With the help of friends, relatives, and a stalwart young Amish local, the old kitchen became a pile of hand hewn timbers, splintery boards and a great many handmade bricks. After months of car and truck trips, the precious load of what looked trash to most eyes found its way fifty miles south to St. Mary’s County onto a six acre parcel near where the Potomac River enters Chesapeake Bay. During this same period (2001-2002) 1 had alighted into the fabulously sparkling company o f the DC Radical Faeries and transformed in a flash from “reserved unassuming Lee” into the earthly representation of the inimitable “Miss Peggy Lee,” who had lately retired to that big nightclub in the sky. Certain Faeries took an interest in the source of the garden produce I presented at Monday potlucks, and before long six scruffy acres o f woods and field in St. Mary’s became Rosengaard Manor on Jutland Creek in St. Faeries’. The first recruits were two adorable, if a bit scruffy, young Faerie-men named Buck and Greg who began riding with me to the farm and became my “elf boys.” They injected energy and enthusiasm into my project beyond what money could buy. They mowed, tilled, planted, chopped, gathered and picked herbs, rose petals, and vegetables, and adopted any wandering dogs in the vicinity. Accomplished fiber artists, Buck and Greg also spun, knitted, wove, felted, dyed and produced stunning creations from materials they collected, grew and processed themselves. While we came and went on weekends a local builder patiently pieced together the jumble of old materials, adding new stuff generously, and the kitchen(?) cabin(?) Manor llousef?) rose slowly from a muddy spot between woods and orchard. RI D Fall 2(X)7 #131

In the spring of 2003 another Faerie cohort, the enchanting Knoxzhima. introduced me to his horticulturally inclined partner, called Figaro for his love of figs. Before 1 knew it. a cooperative venture resulted in the planting of more than 100 Fig trees in the main field. This completed a picturesque layout of fig orchard, a standard fruit orchard, and herb, rose and vegetable plots surrounded b\ a sweet brier rose hedge, a windbreak, and w oods of native fauna. By means o f generous self and group visualization and sweaty hard work, the refining details and traditions of the Manor House have evolved. A Roman inspired hearth blessing ritual conducted by Faerie Fritter preceded the first meal cooked in the reassembled fireplace. A virginally white pullet gave her lifeblood to provide augury and sustenance. A bright future seemed foretold, and all meals since have been delectable. Another versatile Faerie proved adept at working and laying hardwood, as he hung the massive spikestudded doors and laid the antique oak floor planks into a surface fit for dancing. He also oversaw the production and installation of diamond-paned leaded glass windows, which sparkle like faceted jewels inside and out. By welcoming all comers, my refuge has become a blending place for diverse folk and cultures. My 50th birthday in 2004 brought family, friends from far and near. Radical Faeries, and neighbors to partake of a whole roast pig AND vegetarian offerings along with libations, music, dancing, and bonfire into the night. Summer and winter solstices have inspired sleepovers and rituals. The seventeen-foot Yule log of 2005 ran the length of the room and gradually burned to a nub after repeated chants of “Shove it in!” Potpourri Sashay gamely swung the axe like Paul(a) Bunyan, fur booty pom-poms flying, to provide firewood. Wassail and mead flowed from horns and cups w'ere raised in hearty skoals at the feast. A broken leg in 2006 diminished my prowess for a w'hile, but my loyal minions let me get away with pointing my crutch at tasks and giving orders. Many details and comforts kept appearing: a gleaming copper hood helped the fireplace draw better and distribute heat. Furniture and draperies allude to the 17th century styles of early Maryland’s Lords Baltimore. Garden plans for beds, fences, and new specimens constantly pop into my head. My special place to escape the cares of the modern city has evolved from a dream, to a vision, to an ever changing and improving reality. In the words of my divine namesake upon our only meeting, I say, “Why not?”

K l-D l all 2007 #131

Baba Knows Random Musings and Unconventional Commentary by Baba Niko Sex With Joel Osteen Is Threadier Joel Osteen hot or what?!That curly black hair! 11 makes you think of the Black Forest of Love that must be further south.Those “long drink of water" legs, and not to mention the “fountain” further up...That smooth, spoon-full-of-honeywhispering-in-your-ear-on-the-porchswing-whilenibbling-your-neck voicehave mercy! Yu know, one of those preacher’s kids who just sizzle when they take their clothes off and put the bible on the end table. Who was it who said that all great religious leaders are off-norm sexually, either satyrs or celibateshmm... And he dresses like a Southern gay man who’s left the trailer court behind and come up in the world. Not to mention the restrained drag look of his wife! I mean really!

What They’ve Lost A friend of mine is a physicist of the brain. 1 don’t understand half of the papers he presents, but 1 have had some very good talks with him. One of them was about “streaking.” He is not an American and the phenomenon fascinated him. For those of you who don’t know, it is the interesting act of people who rush, naked, through crowded areaste- the fascination and humor of the observers, usually. Why do we rarely see this now? There is the first snowfall nude frolicking at Princeton, there was the “naked man” at Berkeley, but mostly we don't see this sort of high spiritedness now.

It is interesting that he seems to eschew politics and to see his role only as the cure of soulsvery different from the Serpent of Lynchburg and other mass market “evangelists” who rejoice in judging their brother and use fear of us to call out evil in the souls of those who hear them. 1 wonder how much of his appeal is the mixture of compassion and sexual magnetism? 1 hope he and the wife rejoice in it. I know I do.

Can anything delight us more? Taster of Mom’s macaroni and cheese, instrument of kisses, the long coral snake which coils around the limbs of our passion. Tongues are great!

He told me that much of human creativity (and what we would call “energy”) comes from a very small percentage of people who energize the rest of us, like three ounces of yeast in five pounds of flour. These are the edgy, the ones who prowl about the culture and see things which are not yet there.

Then there are the TVevangelists whose tongues seem to devote a huge portion of their lives to speaking evil of us. Here there arc two sayings: “Ten measures of evil came into the world. Nine of them dwell in the human tongue.” And another even more horrible: “Three are killed by the evil tongue: the one who speaks, the one who hears, and the one spoken of.”

Their loss is a massive impoverishment. The conversation was about the use of drugs to tame “unruly” and “hyper” kids but I also thought immediately of AIDS. Geoff Mains, Scott O'Hara, many of our most creative “thinkers” about sexuality and the human condition, all the choreographers and scientists and choir directors who brought us edge and art and a new way of looking at thingsgone.

The Human Tongue

Hell, we cannot even know what we’ve lost. R F D Fall 2(X)7 #131

Crotch Blessings and Doing Mardi Gras Sober

Can we do less? The monks might tell us that the expression of this gift (w hether brimful of moonlight or a good rowdy shag) should, as Hippocrates would teach us, “first do no harm.” to be mindful, to take care w ith the harmonies of relationship, to remember that the other is G-d under the veil of flesh and blood, infinitely precious...

I’ve always thought that fairies don't NEED drugs on a daily basis we are where most other people have to drink and use to get to: natural ecstaties. Dionvsios's sons. I have friends (to the enormous amazement of other of “normal" friends) who have “done" Mardi Gras and other, shall we say. ecstatic, events stone cold sober. Fairies seem to be able to arouse this joy in others. Take our crotch blessings. Yes, the DC fairies sometimes take to the streets with our magic wands and bags of chocolates (any candy won’t do, chocolates melt...) Also, one must be fabulously turned out.

A Woody That May Save Your Life Now that 1 have your attention by mentioning how a hard-on will save your life (now there’s a shape for life preservers), let me introduce you to a man who has coined the phrase “trouser trout” and who teaches us that “G-d gave us a penis and a brain, but only enough blood to run one at a time.” Ah yes. here is wisdom. His name is Woody Miller, he wrote a glorious book called Men Are Pigs But We Love Bacon and he is the acerbic, acidic, blunt to the point of pain, wise-assed, flamboyant god of sex advice columnists (he is also beautiful as morning and hot as a fire in a mattress!) And he loves his brothers. You want to know about the chances of AIDS from oral sex? How' to come harder, faster, and further? Whether anal adventures can loosen things up a bit too much (like, Can I eventually leak down there? Can this be avoided?) How and why the combination of drugs and fucking w ill kill you without platitude but with humor? How to establish a knowledge base to talk with your doctor? How' to flirt? How to deal with the fact that you have a heart as wrell as a penis, and the other guy does too? Brutal realism about love and life and being queer? And did I mention humor? His name is Woody Miller, he writes a column called “Need Wood,” he can be reached at needwood@mac.com and he may be able to save your life as well as your ass, teach you about how to love while you have it, and all about fishing for trouser trout—and did I mention wdse-ass humor?

Let us say we meet a straight couple. All begins with eye contact and a smile and a giggle—they are wondering why we are dressed this way and carrying wands and being fabulous and are drawn to us...and we just LOVE their energy...and one must have that receptive smile. We tease, we compliment, we tell the girl what a shame that such a lovely hunk works the other side of the street...they laugh and preen— then a wave of the wand over the precious of the man and, in the best cases a chocolate down his shirt “You know what you can do with that, honey...” and they go away, happy, to fuck. The spell will begin its work in only two hours and they must hurry...as then they will be seized by the madness of love no matter where they are... Will they now make a bit more room in their lives for whimsy, realize that smiles and laughter are aphrodisiac, live their precious brief lives more joyfully and mindfully? We hope so. Chastity 1 think a lot of monks (1 don’t have data on nuns) are gay. So, w'hen they talk about sex I listen. One of them w'as a man named Matthew Kelty who w'rote an awesome essay called “The Land 1 Love In” about being celibate, older, and a monk. Another is Michael Casey, an Australian Cistercian (Oy, the robes and the accent...I don’t know' w'hcther I could control myself!) who wrote in his book Strangers to the City an essay on chastity. How does this apply to us? Chastity for Faeries!?! After all, these guys are leading lives that, ideally, don’t include genital expression...yet they love. And their choice is a thoughtful and deliberate response to the place of sexuality in the love of their brothers. So maybe chastity for Faeries (my forthcoming book) is about the thoughtful and redemptive use of our sexuality.

Offering Spent Rubbers to the Bodhisattvas of Compassion One of the brothers here used to work at a sex club; at the end of his shift, when he swept the floor and collected spent rubbers, he would offer each one and 1 guess the merit which accrues to one who is careful of precious human life, to the Bodhisattvas of compassion. How beautiful is that!?

RI D l ull 2007 #131

unbridle me rod sauquillo (aka knox love dragon)

arise soul the guide has laid down the gauntlet, stirring the unconscious towards the here stay here between the float-message place fr the chunk-clunkiness of this existence she wrote me a poem on a magical typewriter with ee cummings flair, breaking convention, reminding me that poetry is just as important as law --if not more so she was mad assertive, hinting i follow her to rural Spanish towns to form gems of language this time i obey, vehicle of my muse, not interjecting intellect but trusting these words are beautiful aready like her beauty is not weak; like her strength is not mannish; her simplicity is not poor moreover care, clarity there similar overlap, happenstance glimpse, glance, playful imp hula dance break free, freak-on birth-in-the-butt, shatter, shock RFD Fall 2007 #131

--ra, rock my world

what's this saying? sex? same? other? playing with my joystick hard donâ&#x20AC;&#x2122;t stop now, it â&#x20AC;&#x2122;s just now flowing snippets of lyrics bang, boomerang around my brain i â&#x20AC;&#x2122;ve drained the main vein, sustain like his sensitivity is not weakness; like his movements --not girlish; his strength/power is gentle listen to me feel this suspend judgment love me back black blue bare...

I SHOULD HAVE ASKED THE EARTH (IF I WAS A FAIRY) Poem b\ Baba Nike, Photo by Fritter

I should have asked myjerk-ofTrock, That sandstone Earth-Daddy-chest 1 lay on. Splashed, submerged in creek-rapid-diamonds. Hot ass to cold rock, hard cock to blue sky;

1 should have asked that cock. One word spoken... From From From From From From

I should have asked that rock. 1 should have asked the storms I went naked in, The wind-cracked trees. Lightning's hot golden rivers in my hair. Thunder grounded through my bones. Out my muddy toes, into the cold wet earth.

rock-rumbling stone. diamond tongued rapids thunder-muscled storm. white-whispered snow. bird-songed cock. black lipped Earth.

A fairy. Had I asked they would have told me.

1 should have asked that storm. 1 should have asked the crystal-beaded veils of snow, Two hours after that January midnight, My back (naked again! In a snow storm! How crazy is that!) Against ice-ribbed oak bark. Snow-organdy prayer covering over the head between my legs, I should have asked that snow. I should have asked the blue-lightning stare, Of that gold-brocaded altar boy, Over the silver cup of hot red wine, Laying in his honey-colored hand. Looking at me like G-d looked at Adam.

Projecting Rod Sauquillo aka Knox Love Dragon

Iâ&#x20AC;&#x2122;ve been hanging-out, untethered, half-in, hokey-pokey, unsettled.

1 should have asked that stare.

Wondering about wandering greener pastures,

1 should have asked the good black dirt, The time I tried to screw the earth. Grit up my piss hole! No fun there; but a nice sun-warmed cantaloupe... That was another matter.

Giving you half-kisses & distracted, preemptive hugs,

I should have asked that dirt.

While youâ&#x20AC;&#x2122;ve been here watching, & waiting, hoping for what exactly?

1 should have asked the rose-ivory cock of my first, (O harp of the Holy Spirit! O flute of angels!) His smooth honey-suckle scented skin, His cucumber cool flesh at midnight, In the hedges, 35

R E D t ail 2007 #131

The Musical Union of Faeries and Friends Liturgical and Celebratory Music for all seasons By Baba Niko Our community is a musical one, we have more than a little Orphean energy and there are times when music has been very healing for us. One of the Hassidic rabbis said: “When a person’s heart is low and he cannot lift his voice and another comes and stands by him and sings and then he can lift his voice; that is the secret of the bond between spirits.” That is certainly true of us! We have singers, composers, “morphers,” and players of drums, accordion, violin, viola, clarinet, and guitar. All of these people have constellated in various ways over the years, Yule and Red Dragon and May Day-Beltane being times of especially strong energy and participation. Much of our music is morphed from old traditional music: we will take a melody and maybe change it and set it to slightly changed words (The Soul Cake Song, Love the Sun) or to completely new words (When Winter Falls). The songs below and others are available on our web site and are a gift from our community to whomever wants to sing and use them.

DOWN IN YON FOREST Down in yon forest there be a hall The bells of paradise, I heard them ring. It’s covered all over with purple and pall, And 1 know that the sun will return once again. 0 in that hall there be a bed, The bells of paradise I heard them ring, 1 low scarlet the coverlets over it spread. And I know that the sun will return once again. O on that bed a young Lord sleeps. The bells of paradise, I heard them ring, How scarlet the coverlets over it spread. And I know that the sun will return once again. O on that bed a young Lord sleeps, The bells of paradise, I heard them ring. O see he stirs, O see he wakes, And 1 know that the sun will return once again. At the foot of this bed there be a stone, The bells of paradise, 1 heard them ring. On which a maiden kneels alone, And I know that the sun will return once again. From beneath this bed there springs a flood. The bells of paradise, I heard them ring. The half it runs water, the half it runs blood. And I know that the sun will return once again. O hail that hall where all can sing, The bells of paradise, 1 heard them ring. For its silver without and gold within. And 1 know that the sun will return once again. RR) Fall 2(X)7 #131

STAR IN THE EAST OR HAIL THE BLESSED SUN Hail the blessed Sun, shining dimly in Winter, Down from the regions of glory descend! Gathered we ask for thy blessed returning, Follow our yearnings, enliven the land. Lo for a guard the bright stars do attend thee, Dawn on our darkness and lend us thine aid. Star of the East, the horizon adorning, Come to our hearts where our bright hopes are laid.

TO THE GREENWOOD (a round) Come, follow, follow, follow, follow, follow, follow me. Whither shall I follow, follow, follow , whither shall I follow, follow thee? To the greenwood, to the greenwood, to the greenwood, greenwood tree.

SOUL CAKE SONG A Soul! A soul! A soulcake! Please good mistress a soul cake! An apple, a pear, a plum or a cherry, Any good thing to make us all merry, One for me, and two for thee, Three to hang on the holly tree! 36

THE FAERIE BIRTHDAY SONG

PEOPLE LOOK EAST

It's your birthday, your birthday! Your coming to the earth day! It's vour birthday, your birthday! Your coming to the earth day!

People look East, the time is near. O f the crow ning o f the year Make your house fair as you are able Trim the hearth and set the table. People look east and sing today! Love the Guest is on the way!

Wc are so glad that you are here! We are so glad that you are queer! We are so glad that you are near to us today!

Furrows be glad, though earth is bare One more seed is planted there Give up your strength the seed to nourish That in course the flow'r may flourish. People look east and sing today. Love the Rose is on the way!

Come on make a wish, now name it! Sun and moon and stars proclaim it! God and goddess all will frame it! For your birth day, Your birthday, Your coming to the earth day!

Birds though you long have ceased to build Guard the nest that must be filled Even the hour when wings are frozen He for fledging time has chosen People look east and sing today! Love the Bird is on the way!

THE DARK OF THE YEAR When the sun dies low, In the dark of the year. And the earth lies in slumber, Beneath the white snow.

Stars, keep the watch when night is dim One more light the bowl shall brim Shining beyond the frosty weather Bright as sun and moon together. People look east and sing today! Love the Star is on the Way!

When the dark earth lies cold. Beneath the cold moon, Then burning and warming, He turns back again. His His His His

Creation announce with shout of mirth. Him who brings new life to earth Set every peak and valley humming With the word the Sun is coming! People look East and sing today! Love the Sun is on the way!

arms so warm, sweet long red hair, eyes full of heat, face so fair.

He goes far away, But returns here again, Warming and thawing, The fair earth again.

Skylark, Peggy Lee and Potpourri Sashay are making beautiful music together.

R I D Fall 2007 #131

Red D ra g p n

Reast

DC Radical Faeries Host an Annual 4 y Feast, Fundraiser and Magickal Working for Cures for Blood Borne-Diseases.

February, Fabulosity, Faeries, Friends, Myth, Magic, Make Up, Money, Dinner, Donations, Drumming and Dancing are stirred together as the DC RadFeys continue the Radical Faerie and Reclaiming tradition of the Red Dragon Feast. Together, we raise energy, hope, and money for community building and communi ty concerns. The DC RadFey rent a large hall, decorate it floor-to-ceiling in red and invite everyone to turn out in red outfits, eat red foods and drink red drinks to embody the energy of blood, the sacred river of life. This annual event is a combination feast, charity event and magickal working done with the intent of asking the spirit of the Red Dragon to battle blood-borne diseases. Several years ago some crafty Faeries fashioned a truly amazing giant red dragon head. Our dearest Knox and others craftfeys give it an annual makeover to re-fabulize its energy. We open with a ritual to invoke the elemental energies, our ancestors, our blood and the spirit of the Red Dragon. The Dragon head is a focal point on our altar. Once invoked into life, it leads us in a Spiral Dance creating a “cone of power.” We sing and dance to focus our intention: healing for survivors, love for care givers and cures for blood bome-disease. Faeries and friends contribute auction items and participate in the work of the Red Dragon Feast. With love and magic we cook up a feast of chili con came, chickpea masala, redbeet salad and a strawberry dessert. Every task adds lay ers of magic and builds toward a fabulous event. Volunteers construct altars, coordinate drummers and collect auc tion items. A kitchen crew heats and serves up a feast for seventy. They brew up red beverages (cranberry punch and hibiscus tea) for toasting to caregivers, scientists, nurses, doctors and survivors of blood-borne disease. Each toast is feted by the crowd shouting “All Hail the Red Dragon! All Hail the Lifegiving Blood!” Then, as dessert is served, a stream of saucy strumpets parade auction items through the crowd as a team of barkers whip up auction energy.

RI D Fall 2(X)7 #131

The Last G yzym of C o n sc io u sn e ss P e r fo r m in g at “ Q u e e r in g S ou n d ” for C ap ital P rid e 2006 © DC R a d ica l F a e r ies Eldritch. Fritter. Mila. Maarja. Mary Kay, Tigre, Qira

EAST: Our sound is a Queer sound, for we Queers are a People o f Freedom. We are the sound o f Closet Doors wrenched from their hinges, And the roar of a clean new Wind blowing in. And our Voices are lifted for every one’s Liberation We sound our barbaric yawp over the rooftops o f the world. [Fast leads the whole crowd is the sounding of barbaric yawps. Rau cous, defiant music follows]

Here s another view o f us at our performance best. Celebrating Pride in DC is filled with ecstatic energy and our insistence to Queer-ify our Capital Pride festi val events. In 2006. the DCRadFey were invited to cre ate a performance piece at a DC experimental music and sound event hosted by local artist James Dresser. SOUTH: Our sound is a Queer sound, for we Queers At his request, the Faeries erupted into the theater, are a People of Desire. We are the bedsprings that woke through the audience and into the performance space up all the Neighbors, And the crackling o f a Pillar of o f Queering Sound, taking to the stage with raucous Flame engulfing our Bodies, And our Dancing shakes ness and foofery, flags and color. Here's the outline the Earth, and our Drums say The world is holy! we sorta followed. Imagine a Carnivale parade: a The soul is holy! The skin is holy! The nose is holy! mostly bare Bear painted red, an imposing Lesbian, The tongue and cock and hand and asshole holy! [The a small towheaded Bi man, a Queer skirted shaman Merry Band launches into lustful & sensuous music to wth shaker, and just when our line was all in, another titilate the audience] surprising burst o f sound and energy came from the back — an Amazonian Saxophonist blowing her horn. WEST: Our sound is a Queer sound, for we Queers She heralded the beginnning o f loud, overly dramatic are a People o f Feeling, We are what Lovers whisper readings [the reality was that we were dead-tiredfrom long after midnight, And the crash o f a Wave break the Parade ... two folks sped two hours to join us and ing to rejoin the Ocean, And though we are intimate find parking ... and our saxophonist was delayed on with Grief, we are still Laughing— We are the wall at the Metro ... yet we were able to come in on cue ... the lip of the water. [The Merry Band weaves sounds whew!] plaintive & beautiful] An Urban Fey S h am an h era ld ed :

NORTH: Our sound is a Queer sound, for we Queers are a People of Memory, We are the Silence of a Tribe erased ten thousand times from history,And the Song and Story that no one has ever succeeded in blotting out. And our Queer Ancestors are still singing with us now. We took our lyre and said: “Come now, my heavenly tortoise shell, become a speaking instru ment.” [The Merry Band plays sussurant. hopeful mu sic building to a crescendo of hope]

Sisters! Brothers! and All Two-Spirited Sibling Oth ers! Blessings of energy and revelry from the Capital Pride Parade, from the Long March down the Yellow Brick Road! Your Queer Sound has called to us, like a siren song that draws horny seamen to the rocks. Here, at the Crossroads of the Four Directions, the Faeries offer you our grateful blessings for the Long Queer Song of which you are the latest singers. Blessed be! Glittered be! [and energetically shakes a rattle]

T he Urban Fey Sh am an sa lu ted :

[The four directional speakers each declaim their invo cation of Queer Sound, and after each invocation, the Faerie Musicians moved to the forefront and provided an appropriate musical interlude matching the requi site dreamy mayhem.]

Bless this Queer Sound you all have made tonight, Bless your Queer Lives that dance to this rhythm. Bless the Queer Future to which we are all midwives, Merry meet, merry part, and Mary Tyler Moore! 39

R I D f ail 2(X)7 #131

It I# Z.(X)c ll«J CUM

m a r y re a so n th a t s o m e th in g s h a v e h a p p e n e d fo r so m e p e o p le , a n d f o r th a t w e s h o u ld b e th a n kfu l. I. f o r o n e. a m a p p r e c ia tiv e o f v o u r e ffo r ts .......L o o k, I m g o in g to b e s tr a ig h t w ith y o u . 1 a m g a y

m o st w h o w rite y o u a n • n o t

b u t l h a v e th e rest o f m y life in p riso n . W ho w a n ts to w rite so m e o n e w h o w ill b e lo c k e d u p in a c a g e f o r th e r e m a in d e r o f h is life 7 T h a t is m y m a in p ro b le m here. I h a v e n o life a n ym o re, n o th in g to o ffe r b u t fr ie n d s h ip , a n d no c h a n c e o f h a v in g a life u n til 204 5 . w h en l a m 66 vrs old.

Having just processed mail from an additional 198 inmates and composed this column, it is obvious that I have not retired or found someone to take over the Brothers Behind Bars Program. 1 have received much advice from “just dump it” to “keep going until we can post the list to the web,” ignoring the fact that it is the volume of mail that is the problem. 1 have received a small amount of help to this point and offers from another organization to take over the program as well as offers from several inmates to help. But for now. 1 will do my best to keep this going until there is a resolution. As I have a smaller amount of space this issue, I thought I would share a few of the letters that illustrate some of the problems faced by those in prison. The first is an ad from Stephen Harmon at Red Rock Correctional Center. 1752 East Arida Road. Eloy, AZ 85231. His ad reads:

He goes on to explain the dilemma he faces, if he lies about the amount of time he faces or to be up front. He explains further that if he lies and a pen friend complains he could be charged with further crimes such as extortion if any monies have been sent. He is 27 yrs old. His ad and picture will appear on the Fall BBB List. 1 want to share one address with our readers for a rather inform ative Zine dealing with prison issues. It is: Coalition for Prisoners’ Rights Newsletter, PO Box 1911, Santa Fe, NM 87504-1911. ($12.00 per y ea r - free to inmates and their families) Finally, let me introduce you to a few of the Brothers Behind Bars you will meet if you order the Fall BBB List. Remember donations of S3.00 to SI 0.00 are encouraged.

G a y in m a te fr o m A la sk a s e n t to p r is o n in A r iz o n a clue to o vercro w d in g . I 'm W hite (Iris h /D e la w a r e In d ia n ), 5 ’8 ”, fa ir ly g o o d sh a p e , 190 lbs, a u b u rn h a ir (m o u sta c h e ), brow n eyes.

His letter mentions the hardship that separation from friends and family is caused by this arrangement. 1 have also heard from an inmate from Hawaii, also now in Arizona. The second comes from Jaheem Hilts 03 A6826, Marcy Cl. PO Box 3600, Marcy, NY 13403-3600, S-Block B-s 46T# Cell. He addresses the issues of needing a forum for dealing with his sex uality and also the need for positive people to be with when he gets out. He writes: I'm lo o k in g f o r a (G a y) p e n p a l to ta lk a n d d is c u s s th in g s with. 1 c a n n o t w rite o th e r p r is o n e r s . 1 h a v e n e v e r d o n e a n y th in g b u t a m e x tr e m e ly c u r io u s a b o u t th e w h o le thing. I d o n 't k n o w a n y b o d y in N e w York lik e that. I g e t o u t o f j a i l r e a l so o n a n d I h a v e n o w h e re to g o . I 'll b e le a v in g p riso n in Ja n . 08.

The third comes from Ricky Pearson, #1115020, Eastham Unit. PO Box 16, Love lady, TX 75851-0016. His letter addresses why our program is important and then the problem that a person who has a long sentence faces when placing an ad. He writes: H ello. / h a v e re c e iv e d y o u r la te st le tte r a n d a p p re c ia te y o u f o r g e ttin g b a c k w ith m e. I h o p e y o u a re w e ll a n d in g o o d h ea lth . I t ’s b e g in n in g to s o u n d a s i f y o u a re b e in g sw a m p e d a n d a re p e r h a p s tirin g o f th e p ro g ra m . I f so, I am s o n y to h e a r that.

Mike Matesky, CA

You h a v e n o d o u b t b een th e p r i 41

R F D Fall 2007 #131

cant you cam pose naked in here you cant show your twat tits and ass on camera you cant smoke in here this is a no smoking zone this is no time for a bubble bath what are you crazy you cant show him showing his cock you cant shave your balls in here are you nuts you cant come in here and shave your balls and leave shaved ball hair on the floor this is no time to be jacking off what are you doing jacking off you cant jack off at a time like this, you jerk off what is this, what are you doing this isnt the tune to explore your asshole, asshole you just cant stand there and fingerfuck yourself this is clearly not the time for fingerfucking you cant suck him or grab his ass or give the impression that hcs being fucked you have runs in your stockings that girls got runs in her stockings pull your shirt down no one wants to see your stuff what is that you cant bring that in here what will people say gel away from me

Magnolia One arm beneath your shoulders one beneath your knees. I lift you bound into my arms. Helplessness dark as wildflower honey, some sacrament sticky between our lips the trust of p o lle n ’s elisions along the wind, the saucer magnolia opening all those pink mouths to gulp late winter sun, despite fatalism, the likely risks, late frost.

Shane Allison

Jeff Mann Leather Boys Leather boys scare the hell out of me. Just thinking about them makes my ass bleed. My clothes are suddenly drenched with sweat as if I ’ve been chained up in some back room I’ve never been in before. When I think of them walking down the street in their leather jackets of darkness with an ass of steel protruding from glossy chaps that shine so elegantly in the big city moonlight, 1 know th e y ’re after me. My face is plastered above every leather bar urinal in the U.S. Flyers pushed in faces asking, “ Have you seen this bitch, he likes to get fist fu cked?”

Doom You have grown a beard since 1 saw you last, since 1 swore you off. Dark, with a little silver around the chin. 1 drop my suitcase, 1 open my arms, my strength at an end. You grin and ascend the last steps between us. For the doomed, d ig n ity ’s the final prayer.

But th a t’s just a lie some ex-boyfriend spreaded around when he thought I stole his Air Jordans. I ’m actually a soft wussy boy with a low tolerance for pain.

Now flood waters lap the levee, the meteor embeds itself in earth.

I'm hiding out at a friend's house until daylight when the leather boys go back to their regularly scheduled lives as husbands and wives, fathers to sweet sixteen daughters and presidents of Fortune 500 com panies.

Jeff Mann

J e f f M a n n is a poet and has published two full-length collections. B o n e s W a sh ed w ith W ine and O n th e Tongue. .He also has published two memoirs, Edge and L o v in g M o u n ta in s, L o v in g M en . His published fiction includes the novella. D e v o u r e d and he teaches creative writing at Virginia Tech.

Shane Allison

(editor's note):The WinterRFD will feature an interview with Jeff Mann by fellow poet herein, Shane Allison, about Jeff’s recent fictional work from Suspect Thoughts Press. A H is to r y o f B a r b e d W ire.

When Shane Allison is not giving blow jobs lo college boys ihruugh university bathroom glory holes, he is writing stories about the college boys he has given blow jobs to through bathroom glory holes of universities in Florida and beyond. Mis stories have graced ihe pages of Wei/ BUtck Guy Em m a, Dorm I’oni 2. Sexiest Soles, and Hest Gav Erotica 2007. He is the editor of Hot Cops: Gay Entile Stories. Thugs, (milks, nerds, maimed men and scarred up. skinny white hoys can drop him e-mails and nudey pics ai starsissy42<?‘lint m ail.cum R I D Fall 2(X)7 #151

ocean

off topic

Prr'sed up and against, hidden between, it's nearly noon and i'm already missing you like cnuy which of course i am if not a bit weird or is that weird having had already three cups and not eight ounce ones and fly ing off to post office to collect not rejection but out of biz notice on some foolish poems written in a foolish moment prior to any kind of full mouth job on my boy friend lover whose gray anil black chest hairs goose bump all over my body and whose nipple song sings brilliant above even the stars

tall dried dune grasses, my fingers locked in the curls of your hair, sand making me mors in the pockets of our jeans, you tell me my lips remind you of soft pillows. 1 tell you, you can rest there anytime.

right now i would you know i would right now take you into my mouth right now you know i would right now swallow you whole deep throat tongue tickle smooth cock swallow hard you know i would right now lick the inside of my mouth with you

a fresh clipping from a Berkeley branch. your saliva sits on the tip of my tongue

garylundy

pressed in the hollow of your ear, familiar and new this feeling, a fragrance I have smelled before

loss

only now; I know its name.

i cannot write of the death my lover now missing in the bright accompanying silence

when my sister died i fell into my brothers arms how can this be a possibility

Ahimsa Timoteo Bodhran was bom in 1974 on El Dia de la Madre in the South Bronx. His poetry and nonfiction have appeared in D a n g e ro u s F a m ilies : Q u e e r W riting o n S u r v iv in g , D iffe r e n t P a th s: A n A n th o lo g y o f th e R a d iu s o f A r a b A m e rica n W riters,

and B a d

B o y s & B a r b a r ia n s 2,

today i eavesdrop conversations what how' we all dance beside the unthinkable beside our lovers absence

among others.

he whom i would have adorned over the remainder of time had there been more than this

gary lundy

gary lundv’s poetry has appeared in a variety of magazines and journals in the united slates and Canada, most recently in s p o u t, k a ra m u , h eelta p , s n o w m o n k e v g e rtr u d e , and the ezines w h y v a n d a lis m ? and c h e r r y b le e d s, he has poems forth coming in th e p o e tr y e x p lo sio n n e w s le tte r ( th e p e n ) and s u b te r r a n e a n s : a jo u r n a l o f le sb ia n a n d g a y w riters gary is a prolessor ol cnglish ai the uni versity of montana western in dillon, montana. where he teaches literature and creative writing and advises the student Igbt club la m b d a a llia n c e in his spare time he builds acoustic guitars and mandolins.

T im B o b from J o c k s in F r o c k s

KI D Ball 2007 #I3I

George's notecard photo by Katherine Wall

George Smith It is harder for many of us to reconcile to a friend’s sudden passing when a senseless accident intervenes and robs us of a life. Such happend to our friend George Smith as he was driving near his home in Cary, NC late this spring. An out of control car crossed into his lane and now he is dead. We miss this cherished fey man who supported us with his humor, his intellignece, his generosity and always a thoughtful note or present and often unexpected and so all the more delightful.

f o r M a tth ia s I shouldn’t be writing this. Not that it shouldn’t be written, but 1 shouldn’t be the one. But 1 am. I am unaware of anyone else who intends to do this, so here is my offering to you. You were in my life. You still are. Please know that. Although our time together was brief, faerie itimei bonded us deeply. Whether you knew it or not, you have my empathy. Have— present tense. I’m sitting here listening to the CD Leopard gave me o f you singing and playing for yourself on the piano in the library. I remember your voice drawing me in there, too. It was lovely and beckoned me. I remember not being able to hear you very well on top of the mountain in California on my birthday. I remember sitting in the B-Complex talking to you about your life. Or rather listening to you talk about your life. I remember it being difficult. I remember wanting it to be easy. I remember wanting you to be easy.

His occasional visits here with Bill, his devoted lover of many years were ever a source of welcome pleasure at Short Mountain Sanctuary. Shortly before his death he sent us a check for our fund drive to secure the land bordering us on the west. His RFD renewal we send to a friend living with HIV.

I don’t know what to say about who you were or who the ‘doctors said you were or who the faeries said you were or who they will say you are. All those are very different and the same all at once. All I can say is that we, this ever-changing one, remember you. You are part o f us all in some way, ways in which we probably can’t even admit but are all too aware of.

We lament finding no pictures of him in our albums. He never came to a gatheimg where so many of them are taken. But he was very active with our Gay Spirit Visions brothers in the Southeast and so we turned to them for the photograph above. He truly celebrated and shared his life with them in so many ways and we extend our community grief to that circle of brothers as well. Sr. Mish

Jackie says we didn’t fail you. My prayer is that she’s right. I can’t wait to see you strutting through that space my eyes won't see. Christopher KI D f all 2(X)7 #131

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RFD Fall 2007 #131