Last Days at Hot Slit Read online

  THE HERSTORY

  Women should be beautiful. All repositories of cultural wisdom from King Solomon to King Hefner agree: women should be beautiful. It is the reverence for female beauty which informs the romantic ethos, gives it its energy and justification. Beauty is transformed into that golden ideal, Beauty—rapturous and abstract. Women must be beautiful and Woman is Beauty.

  Notions of beauty always incorporate the whole of a given societal structure, are crystallizations of its values. A society with a well-defined aristocracy will have aristocratic standards of beauty. In Western “democracy” notions of beauty are “democratic”: even if a woman is not born beautiful, she can make herself attractive.

  The argument is not simply that some women are not beautiful, therefore it is not fair to judge women on the basis of physical beauty; or that men are not judged on that basis, therefore women also should not be judged on that basis; or that men should look for character in women; or that our standards of beauty are too parochial in and of themselves; or even that judging women according to their conformity to a standard of beauty serves to make them into products, chattels, differing from the farmer’s favorite cow only in terms of literal form. The issue at stake is different, and crucial. Standards of beauty describe in precise terms the relationship that an individual will have to her own body. They prescribe her mobility, spontaneity, posture, gait, the uses to which she can put her body. They define precisely the dimensions of her physical freedom. And, of course, the relationship between physical freedom and psychological development, intellectual possibility, and creative potential is an umbilical one.

  In our culture, not one part of a woman’s body is left untouched, unaltered. No feature or extremity is spared the art, or pain, of improvement. Hair is dyed, lacquered, straightened, permanented; eyebrows are plucked, penciled, dyed; eyes are lined, mascaraed, shadowed; lashes are curled, or false—from head to toe, every feature of a woman’s face, every section of her body, is subject to modification, alteration. This alteration is an ongoing, repetitive process. It is vital to the economy, the major substance of male-female role differentiation, the most immediate physical and psychological reality of being a woman. From the age of 11 or 12 until she dies, a woman will spend a large part of her time, money, and energy on binding, plucking, painting, and deodorizing herself. It is commonly and wrongly said that male transvestites through the use of makeup and costuming caricature the women they would become, but any real knowledge of the romantic ethos makes clear that these men have penetrated to the core experience of being a woman, a romanticized construct.

  The technology of beauty, and the message it carries, is handed down from mother to daughter. Mother teaches daughter to apply lipstick, to shave under her arms, to bind her breasts, to wear a girdle and highheeled shoes. Mother teaches daughter concomitantly her role, her appropriate behavior, her place. Mother teaches daughter, necessarily, the psychology which defines womanhood: a woman must be beautiful, in order to please the amorphous and amorous Him. What we have called the romantic ethos operates as vividly in 20th-century Amerika and Europe as it did in 10thcentury China.

  This cultural transfer of technology, role, and psychology virtually affects the emotive relationship between mother and daughter. It contributes substantially to the ambivalent love-hate dynamic of that relationship. What must the Chinese daughter/child have felt toward the mother who bound her feet? What does any daughter/child feel toward the mother who forces her to do painful things to her own body? The mother takes on the role of enforcer: she uses seduction, command, all manner of force to coerce the daughter to conform to the demands of the culture. It is because this role becomes her dominant role in the mother-daughter relationship that tensions and difficulties between mothers and daughters are so often unresolvable. The daughter who rejects the cultural norms enforced by the mother is forced to a basic rejection of her own mother, a recognition of the hatred and resentment she felt toward that mother, an alienation from mother and society so extreme that her own womanhood is denied by both. The daughter who internalizes those values and endorses those same processes is bound to repeat the teaching she was taught—her anger and resentment remain subterranean, channeled against her own female offspring as well as her mother.

  Pain is an essential part of the grooming process, and that is not accidental. Plucking the eyebrows, shaving under the arms, wearing a girdle, learning to walk in high-heeled shoes, having one’s nose fixed, straightening or curling one’s hair—these things hurt. The pain, of course, teaches an important lesson: no price is too great, no process too repulsive, no operation too painful for the woman who would be beautiful. The tolerance of pain and the romanticization of that tolerance begins here, in preadolescence, in socialization, and serves to prepare women for lives of childbearing, self-abnegation, and husband-pleasing. The adolescent experience of the “pain of being a woman” casts the feminine psyche into a masochistic mold and forces the adolescent to conform to a self-image which bases itself on mutilation of the body, pain happily suffered, and restricted physical mobility. It creates the masochistic personalities generally found in adult women: subservient, materialistic (since all value is placed on the body and its ornamentation), intellectually restricted, creatively impoverished. It forces women to be a sex of lesser accomplishment, weaker, as underdeveloped as any backward nation. Indeed, the effects of that prescribed relationship between women and their bodies are so extreme, so deep, so extensive, that scarcely any area of human possibility is left untouched by it.

  Men, of course, like a woman who “takes care of herself.” The male response to the woman who is made-up and bound is a learned fetish, societal in its dimensions. One need only refer to the male idealization of the bound foot and say that the same dynamic is operating here. Romance based on role differentiation, superiority based on a culturally determined and rigidly enforced inferiority, shame and guilt and fear of women and sex itself: all necessitate the perpetuation of these oppressive grooming imperatives.

  The meaning of this analysis of the romantic ethos surely is clear. A first step in the process of liberation (women from their oppression, men from the unfreedom of their fetishism) is the radical redefining of the relationship between women and their bodies. The body must be freed, liberated, quite literally: from paint and girdles and all varieties of crap. Women must stop mutilating their bodies and start living in them. Perhaps the notion of beauty which will then organically emerge will be truly democratic and demonstrate a respect for human life in its infinite, and most honorable, variety.

  ANDROGYNY

  We want to destroy sexism, that is, polar role definitions of male and female, man and woman. We want to destroy patriarchal power at its source, the family; in its most hideous form, the nation-state. We want to destroy the structure of culture as we know it, its art, its churches, its laws: all of the images, institutions, and structural mental sets which define women as hot wet fuck tubes, hot slits.

  Androgynous mythology provides us with a model which does not use polar role definitions, where the definitions are not, implicitly or explicitly, male = good, female = bad, man = human, woman = other. Androgyny myths are multisexual mythological models. They go well beyond bisexuality as we know it in the scenarios they suggest for building community, for realizing the fullest expression of human sexual possibility and creativity.

  Androgyny as a concept has no notion of sexual repression built into it. Where woman is carnality, and carnality is evil, it stands to reason (hail reason! ) that woman must be chained, whipped, punished, purged; that fucking is shameful, forbidden, fearful, guilt- ridden. Androgyny as the basis of sexual identity and community life provides no such imperatives. Sexual freedom and freedom for biological women, or all persons “female,” are not separable. That they are different, and that sexual freedom has priority, is the worst of sexist hypes. Androgyny can show the way to both. It may be the one road to freedom open to women, men, and that emerging ma
jority, the rest of us.

  WOMAN AS VICTIM: STORY OF O

  The Story of O, by Pauline Reage, incorporates, along with all literary pornography, principles and characters already isolated in my discussion of children’s fairy tales. The female as a figure of innocence and evil enters the adult world—the brutal world of genitalia. The female manifests in her adult form—cunt. She emerges defined by the hole between her legs. In addition, Story of O is more than simple pornography. It claims to define epistemologically what a woman is, what she needs, her processes of thinking and feeling, her proper place. It links men and women in an erotic dance of some magnitude: the sado-masochistic complexion of O is not trivial—it is formulated as a cosmic principle which articulates, absolutely, the feminine.

  Also, O is particularly compelling for me because I once believed it to be what its defenders claim—the mystical revelation of the true, eternal, and sacral destiny of women. The book was absorbed as a pulsating, erotic, secular Christianity (the joy in pure suffering, woman as Christ figure). I experienced O with the same infantile abandon as the Newsweek reviewer who wrote: “What lifts this fascinating book above mere perversity is its movement toward the transcendence of the self through a gift of the self … to give the body, to allow it to be ravaged, exploited, and totally possessed can be an act of consequence, if it is done with love for the sake of love.”1 Any clear-headed appraisal of O will show the situation, O’s condition, her behavior, and most importantly her attitude toward her oppressor as a logical scenario incorporating Judeo-Christian values of service and self-sacrifice and universal notions of womanhood, a logical scenario demonstrating the psychology of submission and self-hatred found in all oppressed peoples. O is a book of astounding political significance.

  This is, then, the story of O: O is taken by her lover Rene to Roissy and cloistered there; she is fucked, sucked, raped, whipped, humiliated, and tortured on a regular and continuing basis—she is programmed to be an erotic slave, Rene’s personal whore; after being properly trained she is sent home with her lover; her lover gives her to Sir Stephen, his half-brother; she is fucked, sucked, raped, whipped, humiliated, and tortured on a regular and continuing basis; she is ordered to become the lover of Jacqueline and to recruit her for Roissy, which she does; she is sent to Anne-Marie to be branded with Sir Stephen’s mark and to have rings with his insignia inserted in her cunt; she serves as an erotic model for Jacqueline’s younger sister Natalie who is infatuated with her; she is taken to a party masked as an owl, led on a leash by Natalie, and there plundered, despoiled, raped, gangbanged; realizing that there is nothing else left for Sir Stephen to do with her or to her, fearing that he will abandon her, she asks his permission to kill herself and receives it. Q. E. D., pornography is never big on plot.

  Of course, like most summaries, the above is somewhat sketchy. I have not mentioned the quantities of cock that O sucks, or the anal assaults that she sustains, or the various rapes and tortures perpetrated on her by minor characters in the book, or the varieties of whips used, or described her clothing or the different kinds of nipple rouge, or the many ways in which she is chained, or the shapes and colors of the welts on her body.

  From the course of O’s story emerges a clear mythological figure: she is woman, and to name her O, zero, emptiness, says it all. Her ideal state is one of complete passivity, nothingness, a submission so absolute that she transcends human form (in becoming an owl). Only the hole between her legs is left to define her, and the symbol of that hole must surely be O. Much, however, even in the rarefied environs of pornography, necessarily interferes with the attainment of utter passivity. Given a body which takes up space, has needs, makes demands, is connected, even symbolically, to a personal history which is a sequence of likes, dislikes, skills, opinions, one is formed, shaped—one exists at the very least as positive space. And since in addition as a woman one is born guilty and carnal, personifying the sins of Eve and Pandora, the wickedness of Jezebel and Lucretia Borgia, O’s transcendence of the species is truly phenomenal.

  The thesis of O is simple. Woman is cunt, lustful, wanton. She must be punished, tamed, debased. She gives the gift of herself, her body, her well-being, her life, to her lover. This is as it should be—natural and good. It ends necessarily in her annihilation, which is also natural and good, as well as beautiful, because she fulfills her destiny:

  As long as I am beaten and ravished on your behalf, I am naught but the thought of you, the desire of you, the obsession of you. That, I believe, is what you wanted. Well, I love you, and that is what I want too.2

  Then let him take her, if only to wound her! O hated herself for her own desire, and loathed Sir Stephen for the self-control he was displaying. She wanted him to love her, there, the truth was out: she wanted him to be chafing under the urge to touch her lips and penetrate her body, to devastate her if need be….3

  … Yet he was certain that she was guilty and, without really wanting to, Rene was punishing her for a sin he knew nothing about (since it remained completely internal), although Sir Stephen had immediately detected it: her wantonness.4

  … no pleasure, no joy, no figment of her imagination could ever compete with the happiness she felt at the way he used her with such utter freedom, at the notion that he could do anything with her, that there was no limit, no restriction in the manner with which, on her body, he might search for pleasure.5

  O is totally possessed. That means that she is an object, with no control over her own mobility, capable of no assertion of personality. Her body is a body, in the same way that a pencil is a pencil, a bucket is a bucket, or, as Gertrude Stein pointedly said, a rose is a rose. It also means that O’s energy, or power, as a woman, as Woman, is absorbed. Possession here denotes a biological transference of power which brings with it a commensurate spiritual strength to the possessor. O does more than offer herself; she is herself the offering. To offer herself would be prosaic Christian self-sacrifice, but as the offering she is the vehicle of the miraculous—she incorporates the divine.

  Here sacrifice has its ancient, primal meaning: that which was given at the beginning becomes the gift. The first fruits of the harvest were dedicated to and consumed by the vegetation spirit which provided them. The destruction of the victim in human or animal sacrifice or the consumption of the offering was the very definition of the sacrifice—death was necessary because the victim was or represented the life-giving substance, the vital energy source, which had to be liberated, which only death could liberate. An actual death, the sacrifice per se, not only liberated benevolent energy but also ensured a propagation and increase of life energy (concretely expressed as fertility) by a sort of magical ecology, a recycling of basic energy, or raw power. O’s victimization is the confirmation of her power, a power which is transcendental and which has as its essence the sacred processes of life, death, and regeneration.

  But the full significance of possession, both mystically and mythologically, is not yet clear. In mystic experience communion (wrongly called possession sometimes) has meant the dissolution of the ego, the entry into ecstasy, union with and illumination of the godhead. The experience of communion has been the province of the mystic, prophet, or visionary, those who were able to alchemize their energy into pure spirit and this spirit into a state of grace. Possession, rightly by its very nature demonic because its goal is power, its means are violence and oppression. It spills the blood of its victim and in doing so estranges itself from life-giving union. O’s lover thinks that she gives herself freely but if she did not, he would take her anyway. Their relationship is the incarnation of demonic possession:

  Thus he would possess her as a god possesses his creatures, whom he lays hold of in the guise of a monster or bird, of an invisible spirit or a state of ecstasy. He did not wish to leave her. The more he surrendered her, the more he would hold her dear. The fact that he gave her was to him a proof, and ought to be for her as well, that she belonged to him: one can only give what belongs to you. H
e gave her only to reclaim her immediately, to reclaim her enriched in his eyes, like some common object which had been used for some divine purpose and has thus been consecrated. For a long time he had wanted to prostitute her, and he was delighted to feel that the pleasure he was deriving was even greater than he had hoped, and that it bound him to her all the more so because, through it, she would be more humiliated and ravished. Since she loved him, she could not help loving whatever derived from him.6

  A precise corollary of possession is prostitution. The prostitute, the woman as object, is defined by the usage to which the possessor puts her. Her subjugation is the signet of his power. Prostitution means for the woman the carnal annihilation of will and choice, but for the man it once again signifies an increase in power, pure and simple. To call the power of the possessor, which he demonstrates by playing superpimp, divine, or to confuse it with ecstasy or communion, is to grossly misunderstand. “All the mouths that had probed her mouth, all the hands that had seized her breasts and belly, all the members that had been thrust into her had so perfectly provided the living proof that she was worthy of being prostituted and had, so to speak, sanctified her.”7 Of course, it is not O who is sanctified, but Rene, or Sir Stephen, or the others, through her. O’s prostitution is a vicious caricature of old-world religious prostitution. The ancient sacral prostitution of the Hebrews, Greeks, Indians, et al., was the ritual expression of respect and veneration for the powers of fertility and generation. The priestesses/prostitutes of the temple were literal personifications of the life energy of the earth goddess, and transferred that energy to those who participated in her rites. The cosmic principles, articulated as divine male and divine female, were ritually united in the temple because clearly only through their continuing and repeated union could the fertility of the earth and the well-being of a people be ensured. Sacred prostitution was “nothing less than an act of communion with god (or godhead) and was as remote from sensuality as the Christian act of communion is remote from gluttony.”8 O and all of the women at Roissy are distinguished by their sterility and bear no resemblance whatsoever to any known goddess. No mention is ever made of conception or menstruation, and procreation is never a consequence of fucking. O’s fertility has been rendered O. There is nothing sacred about O’s prostitution.