Hair, by Gillian

Looking back on it, I had rather nice hair when I was young, in a typically English way; golden-brown with a few coppery highlights. But I didn’t appreciate it one whit at the time. My mother created two braids for me every morning until she began school teaching again, at which time she announced it had become my responsibility. I was somewhere in the early grades at Elementary School so I guess I was six, maybe seven. Braids were the only thing I knew, so I continued them. Unfortunately, my pudgy little arms were not sufficiently flexible, not were my young fingers skilled enough, to create the braids at the back of my head. Instead, I pulled half of the loose hair forward over each shoulder and braided it from the front, resulting in braids which refused to hang down my back. No matter how often I shoved them back, they persistently sprang forward to flop down my chest. They were almost waist-length and seemed constantly to inhibit the important things in life such as lessons or games. The morning one of them dunked itself in my toast and honey was the last straw.

So I cut them off.
Inexpertly.
Unevenly.
With old, blunt, rusty, scissors.
The second I had done it, I panicked.
What had I done?
Why oh why had I done it?

I looked about me as I scooped my severed braids up from where they languished on the kitchen floor. Even as I gazed hopefully about for somewhere to hide them, as young as I was, an inescapable logic told me that there was absolutely no possibility that no-one would notice my lack of them.

My mother came into the kitchen. She stared at me, then at the lifeless braids hanging from my little fists. She remained silent, uttering not even a grunt or a sigh. She propelled me into the living room, gently took the braids from me and tossed them casually onto the open fire. I stared, in equal silence, as the hair, my hair, curled and crackled and sparked, turned rapidly black, and gave off a sickening odor. And it was gone.

I risked a sideways peak at my mother, who resumed her place in the old armchair: picked up her book, sipped her tea. I squinted at Dad, in the other armchair, reading a car magazine and sipping his tea. He was on an afternoon tea-break from chopping wood. The only sound in the room was the ticking of the grandfather clock standing on duty in its corner and the contented purr of the cat re-settling herself on Mum’s knee. I stood on the hearth, shuffling my feet, waiting for whatever was going to happen, to happen.

Dad put his magazine and tea cup down on the little table beside his chair, looked up at me and gave a solemn wink.

‘Get your coat on,’ was all he said.

We walked, my hand in his, across the fields through a cold drizzle, to the neighboring farm where we immediately saw and heard the farmer, in his barn, attempting some work on the tractor engine. He was addressing it with a string of very bad words, which he swallowed back down his throat the moment he saw me.

‘ ‘Ow do’ he greeted us genially, adding to my dad, as he jerked his head towards the engine, ‘Bloody lucky you’re ‘ere.’

I never heard either of my parents even say bloody, but it was inoffensive enough to Mr. Llewellyn that he let it slip right through his filtering system.

‘Ay,’ my dad replied, ‘Lucky you’re ‘ere an’ all.’

By way of explanation he pirouetted me around.

‘Bloody ‘ell!’ was the response as Mr. Llewellyn grinned at me, a very rare event, displaying many gaps in his jagged brown teeth. He shoved his greasy flat cap to the back of his head.

‘Dog been chewing at yer ‘air?’

He waved me to a filthy old bench outside the barn and reached for an equally filthy leather bag up on a shelf.

For the first time since I’d picked up those scissors, I relaxed. This was familiar territory. I knew what to expect. More or less on a monthly basis my dad came to the farm to have what little hair he had left cut by Mr. Llewellyn with his sheep shears. Money never changed hands. Dad was terrific with engines, so he worked on the tractor engine in return. I sometimes went along and communed with various animals while the shears took a swift swipe just above my father’s scalp. So I felt no trepidation as the shears approached. I knew they were kept viciously sharp, but I had never seen my dad’s head receive as much as a tiny nick. In no time we were done. No mirror to be held up so that I could offer my approval, simply a nod and a grin from Dad. I sat and waited for a few minutes while the two men grunted at each other and pointed to things like wires and spark plugs, and soon we were greeted by the welcome, if not too promising for the longterm, cough and splutter of the ancient tractor.

My mother reasserted control over my hair, cutting it herself with my dad’s cut-throat razor, still his preferred shaving implement but he apparently had no objection to sharing. The erstwhile braids were not mentioned again. Many years later, I asked Mom why she had reacted so strangely; so silently.

‘I think I was in shock,’ she replied. “It wasn’t that it was such a terrible thing. Just such a surprise. I had no idea. Why had you never told me you hated your braids?’

Because, I wanted to say, because …. because, Mum, we weren’t that kind of family. We never talked about anything deeper than the weather or the next meal.

But I said nothing. What was the point? A relationship is not too likely to change much after decades of entrenchment.

If I had been asked, while my parents were still alive, who I was closer to, I would unhesitatingly have said my mother. As an only child with few other kids nearby to play with, I spent a lot of time with Mom. I have written often enough before about our strangely flawed relationship, but nevertheless we got on well. She was a fun person to be with. She loved to play games and she loved to laugh.

My dad was quiet, never using more than the minimum amount of words necessary, and it took looking back from a considerable distance for me to see how his actions spoke for him, loud and clear.

Now they are both gone, I feel myself growing ever closer to my father. If asked, now, to whom I feel closest, I would definitely say my dad. It surprises me, this change of heart, but perhaps it’s simply a clearer understanding I’ve gained over the years of both Mum and Dad, and my relationship with them.

Ah well! Death, just like life, is full of surprises.

© January 2016

About the Author

I was born and raised in England. After graduation from college there, I moved to the U.S. and, having discovered Colorado, never left. I have lived in the Denver-Boulder area since 1965, working for 30 years at IBM. I married, raised four stepchildren, then got divorced after finally, in my forties, accepting myself as a lesbian. I have been with my wonderful partner Betsy for thirty years. We have been married since 2013.

Bumper Stickers, by Gail Klock

“Nobody knows I’m a Lesbian.”

“Don’t judge me based on your ignorance.”
“Focus on your own damn family.”
I’ve never placed a bumper sticker on my car, probably because I’ve been afraid to. I am not a person that engages well in confrontation and the type of bumper stickers I would place on my car would be confrontational. I guess it’s about paranoia, but when I get involved in an accident while driving, I want to know it’s an accident. If I had a bumper sticker on my car I would have thought the idiot that rear ended me, pushing my car 100 feet across traffic, and then fled the scene might have done it intentionally due to my bumper sticker. I’m not sure I would have turned my car around and followed the guy until he pulled over if I had placed my “confrontational” bumper sticker on my car. I probably would have continued on my way and paid for the damage myself to avoid the possible road rage or hate crime that might take place.

I like bumper stickers that make me think, even if they enrage me at the time. For example when I read bumper stickers like, “Women for Mitt Romney,” I have engaging conversations with myself trying to figure out how this can even be possible.

Maybe members from SAGE should partner up with the youth in Rainbow Alley; we could use bumper stickers as philosophical guides. I would like to share with GLBT youth the wisdom I have gained from years of experience, more or less the advice I would like to have received when I was a budding Lesbian and felt so alone and out of sync with the world. The first guide I would share would be, “If you hold onto your dreams too tight you’ll crush their tiny little ribs.” In keeping with aspirations I would add, “If your dreams don’t scare you a little they’re not big enough.”

I think of these dreams in terms of personal relationships, not career goals. I would have loved receiving input on what a gay relationship could look like- what were the possible dreams. The ultimate relationship dream, in my opinion, is marriage, or the ideals that marriage implies; commitment, caring, loving, etc. Now that marriage is a legal possibility will it lend structure to gay relationships? I would suggest to young lesbians that the 2nd date rent a U-Haul strategy does not fit within the big dream concept. Perhaps the big dreams should lead to more dating and possibly engagements? Maybe it will lead to fewer mismatched relationships that are based more on fear and/or passion.

“Be yourself, imitation is suicide.” This speaks to me of coming out of the closet. It speaks of Gay Pride Parades and activities when GLBT individuals can begin to feel a sense of pride in who they are, yes to face our heterosexual friends and enemies and proudly think to ourselves, “I’m sorry you don’t get to be me, because it is a real privilege.” To imitate someone else, either through sexuality or other unique parts of your own being is suicide, it is a killing off of that which makes each person unique and special.

I recently saw the movie, “The Imitation Game.” I can’t begin to put into words how much this movie affected me, how much I related to it. It was so true to what I’ve witnessed in the world, the belittling of people who are different, tearing them down and making them feel worthless. I saw it in my teaching daily and in my home life with my oldest brother who was very intelligent, and not so socially savvy. I have contemplated several times since seeing this movie what Alan Turing endured as a youth, and what he contributed to the world. At the conclusion of the movie it speaks of how many lives he probably saved, which moved me to tears. Perhaps he did more than save the lives of millions; perhaps he changed the course of the world. What if Germany had won and Nazism had prevailed? I’m thankful Turing remained true to himself in spite of the torture he experienced and I’m sad beyond belief that it cost him his life.

“Speak your mind, even if your voice shakes.” I’ve always believed in this piece of wisdom, and often my voice shook as I spoke. I also carried it out in my teaching. I emphasized that all voices were of value, that the class would be more meaningful if we heard the ideas of all. I had a very shy young woman in a class I taught at Springfield College. She didn’t raise her hand to contribute until midway through the course. Upon conclusion of her shaky comment the entire class spontaneously applauded her efforts. It was one of the moments of my teaching career which made me happiest.

“Don’t die wondering.” As a coach I often preached against the “could haves”, “should haves”, and would haves”. The idea was to leave nothing on the court, to prepare and play each moment at your best. If this was accomplished you had succeeded. The score of the game didn’t matter as much as overcoming the fear of failure and playing your heart out. I don’t want to die wondering if I could have accomplished all I wanted to in life. I had a reoccurring dream many years ago which has stayed with me. These dreams always involved strategies of reuniting with my brother in heaven. I was in line at the pearly gates talking with strangers, begging, cajoling, and carrying out a number of acts unnatural and uncomfortable to me in order to get ahead in line, because I wanted to be with Karl again as soon as possible. A few years back I had another dream. I was in a rugged terrain with my brother and I had the opportunity to stay with him. But to accomplish this feat I had to jump over a deep and wide ravine. Karl took off with ease and bounded over the ravine. I was too afraid to try. The trauma of the dream woke me from a dead sleep. I knew when thinking about it, it represented my desire to let go of my past, to have faith in the future in order to accomplish what I want today in life. It is extremely hard to let go of the past with traumatic events, to move on from the strategies that provided stability to you as a child but no longer work as an adult, to those which are untried- to leap across the ravine. I’d rather die leaping than wondering!

© 12 November 2015

About the Author

I grew up in Pueblo, CO with my two brothers and parents. Upon completion of high school I attended Colorado State University majoring in Physical Education. My first teaching job was at a high school in Madison, Wisconsin. After three years of teaching I moved to North Carolina to attend graduate school at UNC-Greensboro. After obtaining my MSPE I coached basketball, volleyball, and softball at the college level starting with Wake Forest University and moving on to Springfield College, Brown University, and Colorado School of Mines.

While coaching at Mines my long term partner and I had two daughters through artificial insemination. Due to the time away from home required by coaching I resigned from this position and got my elementary education certification. I taught in the gifted/talented program in Jefferson County Schools for ten years. As a retiree I enjoy helping take care of my granddaughter, playing senior basketball, writing/listening to stories in the storytelling group, gardening, reading, and attending OLOC and other GLBT organizations.
As a retiree I enjoy helping take care of my granddaughter, playing senior basketball, writing/listening to stories in the storytelling group, gardening, reading, and attending OLOC and other GLBT organizations.

Acceptance, by Carol White

Here is the profound question for me: “How do we get to Acceptance?” And by that I mean acceptance of everything, just as it is.

Having read many spiritual books and pursued spiritual quests through various churches and practices and groups, I can say that Acceptance is touted as a goal in most of those endeavors, whether it be Buddhist, New Age, Christian, Integral, or Unitarian studies.

How in the world, in the face of all the news headlines and analysis, in the face of war and terrorism and mass murders, and in the face of everyday problems relating to health or relationships or finances or big weather events, can I ever accept all of that within myself? How, in the face of poverty and loneliness and depression and global climate change and mental illness and diseases and rape and murder and death and man’s inhumanity to man, can I ever get to Acceptance?

What is our goal here? Peace of mind and inner peace.

One of the first things that comes to mind in pondering this big question is a song that I ran across about 33 years ago on a cassette tape put out by Ken Keyes that went like this: “That’s the way it is, by golly, that’s the way it is.”

Perhaps this is the first step to Acceptance, realizing that things are the way they are, and it won’t help anything or anyone for me to be upset or angry or depressed or physically ill over thinking about all of the bad things in the world. It only hurts me.

Does that mean that I don’t care or that I shouldn’t care? Absolutely not. In a huge way it’s a paradox. It requires that I allow my heart to be broken by all of the injustices in the world, and at the same time I accept the fact that injustices are happening. It means that while I strive to find inner peace by acceptance, I still, at the same time, want to make the world a better place.

I believe that this is a good time to consider the serenity prayer that Randy mentioned last time:

“God, grant me the serenity to accept the things I cannot change, the courage to change the things I can, and the wisdom to know the difference.”

What a profound prayer that is.

I’m not trying to be a Pollyanna here. I am definitely not saying that if you think only good and positive thoughts that you will have good health and riches and wonderful relationships, and that all of the world’s problems will go away. Although positive thinking has its benefits, that is not the answer in our quest for serenity.

We must deal with the light and the shadow, with the good and the bad, with all of the wonderful people and things in the world and the evil that does exist. And the first step in dealing with it is acceptance of things the way they are.

When I was dealing with a particularly difficult health issue, I remember playing a song by Paul McCartney over and over again in my head: “Let it be, let it be, let it be, let it be. Whisper words of wisdom, let it be.”

I think that for me, maybe it can begin with just a moment. For only one minute I’m going to allow everything to be exactly as it is and everyone to be just exactly as they are. I’m going to relax and release my judgment of everything and everyone and let it be. For just a few seconds I will try to relax my body and my mind so that the knot in my stomach can melt and I no longer feel the weight of the world on my shoulders or the anger and fear and concern take over my stomach and turn it into knots.

If I can do it for a moment, perhaps I can do it for two minutes, and maybe even more. Can you even imagine allowing all of your friends to be exactly who they are without wanting to change anything about them? It would be an internal relief, I think, not to want anyone to change anything.

I am remembering three words, each starting with an “A”, that I picked up from my spiritual studies: Acceptance, Allowing, and Awareness. Maybe even Awakening, if we should be so lucky as to reach that point someday.

But first, Acceptance and Allowing, which for a brief time can take me to a sense of peace and calm. And from this place of quiet mind is the place where I can start to reach out and think, “What can I do in my own little corner of the world to make things better?”

© 21 December 2015

About the Author

I was born in Louisiana in 1939, went to Southern Methodist University in Dallas from 1957 through 1963, with majors in sacred music and choral conducting, was a minister of music for a large Methodist church in Houston for four years, and was fired for being gay in 1967. After five years of searching, I settled in Denver and spent 30 years here as a freelance court reporter. From 1980 forward I have been involved with PFLAG Denver, and started and conducted four GLBT choruses: the PFLAG Festival Chorus, the Denver Women’s Chorus, the Celebration ’90 Festival Chorus for the Gay Games in Vancouver, and Harmony. I am enjoying my 11-year retirement with my life partner of 32 years, Judith Nelson, riding our bikes, going to concerts, and writing stories for the great SAGE group.

I’ll Pretend, by Carlos

I’ll Pretend. Pretending is Safer Than Believing

A Response to “The Coddling of the American Mind” by Greg Lukianoff and Jonathan Haidt

September 2015 issue of The Atlantic

Words have always been a weapon that have cleaved into my soul. And although they embedded themselves securely within me like talons seeking out their prey, they have also resulted in cauterizing and defining.

Throughout my formative years, words sneered at me as they dropped like hot saliva from the lips of those who recognized in me what I did not yet recognize in myself. As a child, my uncle, lashing out at his own covert homosexuality or perhaps in a subconscious need to rescue me from the demons that fed upon him like maggots on carrion would refer me to as a maricón out of earshot of my parents. And, yes, I guess I was a maricón since I preferred practicing my violin, reading, and working the soil with my mother, to playing war games with neighborhood boys who smoked surreptitiously and smelled of stale urine. I guess I was a maricón since I enjoyed bathing with my mother’s heady, exotic soap and was more interested in learning words from the pages of my books than ripping them out to use as spit wads. In a burst of unrestrained anger one day, finding myself alone in the front garden, my uncle approached me, grabbed my testicles and with a pen knife he brandished, threatened to emasculated me, to castrate me, to shame me into manhood. Feeling violated, I lashed out angrily, and even though I was blinded by my tears, I managed to reach for rocks with which I drove him off, pelting him and yelling childish obscenities at him as he fled. We never spoke of it again, and he never touched me again, though the memory of his words and actions defined my childhood.

In high school, I was a natural target, studious, sensitive, and vulnerable. I was lonely, having no friends except for an occasion outsider like me. I preferred the company of men who visited weekly on our black-and-white Zenith, men such as the principled and compassionate Richard Chamberlain from Dr. Kildare, the brooding romantic-lead Joel Crothers from Dark Shadows, the masculine cigar-smoking John Astin from The Addams Family. Often, I would find safe niches at school simply to be alone or would slip away from the building during lunch and walk the streets free from judgmental eyes. At such times, I would soar away, always aware that soon enough the back-to-class bell would demand my return back to the realities that mocked at me with derision. I discovered that I did not like to company of other boys, for cruelties erupted more virulently at such gatherings. In my physical education classes, I was constantly subjected to words like joto and maricón and was always the last one chosen to participate in team activities but the first assaulted on the the field or taken down on the wresting mat by would-be assassins. Although I never missed a single day of high school, at 3:30 when classes were over, I ran toward home like a runner pursued by contempt. Needless to say, graduation became my reprieve, and I never looked back, never sought to reconnect with those years of imprisonment that further defined my childhood.

In college and in the U.S. Army during the Vietnam years, out of fear of discovery, I carefully hid my occulted secret, like a Hershey’s milk chocolate kiss hidden under a veneer of silvery foil. My grades suffered during my sophomore year at the University of Texas when I started to recognize that I might have homosexual longings. Although I spent many hours beseeching God to release me from the nightmares into which I was awakening, ironically I would walk home from the university, hoping that one day my knight-on-a white-charger would pull up and vanquish my fears, offering me the chalice containing a spirited distillation of self-love and acceptance. Unfortunately, my first tangible connection with a homosexual man was at a greasy spoon where I worked as a dishwasher when I was fifteen. Alone one night, the cook approached me with lust in his hand. Even though I longed to unravel the skein of curiosity, my fears compelled me instead to bolt out the door and never return. Nonetheless, I concluded erroneously, that the words directed against people like me by the cultural, political and religious pundits truly reflected a valid identity. I concluded homosexuals did, in fact, succumb to deviance, mental illness, and antisocial criminal tendencies. The words directed toward me became ingrained within me. They served to exclude me from mainstream society while simultaneously include me in the pathologies of negative stereotypes. Even in the army, I remained closeted in my self-hated. Being that I was company clerk, I once had to sit in an initial court martial investigation of two fellow soldiers who had been caught in a homosexual interlude. I sat at my desk dutifully taking in their testimony on my shorthand pad, which I was then expected to transcribe and submit as evidence of their crime. Although I maintained my military composure, I wanted to reach out to them and assure them they had a friend in the room, but words I heard thrust at them, homosexual, deviant, abnormal, aberration, sodomy ultimately made a coward out of me. No doubt, the transgressors, like me, feared the degradation of being classified as degenerates destined to trudge through life as neurotic, pitiable, psychologically damaged deviants of society. We recognized one word directed at us from the medical, psychiatric, and psychological field would result an an immediate and humiliating dishonorable discharge that would only serve to catapult us into further socially unacceptable isolation and self-recrimination. A few days later, I saw them dispiritedly walk away after their court martials, having been pilloried publicly by the stigmatizing actions of society. Once again, words defined my life.

I recognize that in spite of the power of words to burn like iodine on a raw wound, those words can also disinfect. Of course, the targeted victim can practice cognitive behavior therapy, thus minimizing distorted thinking and seeing the world more accurately. Of course, he can tell himself that The Buddha taught that our life is a creation of our mind. Of course, she can remind herself of Marcus Aurelius’ powerful words, “Life itself is but what you deem it.” However, it’s not that simple since even when a victim learns to practice mindfulness, the continued sting of envenomed words linger like burns inflicted by chemical terrorists. In my case, I was somewhat fortunate, but I suspect I was an anomaly. Throughout my life, words of derision have been directed at me whether because of my being gay or Latino or simply because I’m a ready target. When a large percent of ethnically diverse candidates, myself included, were hired to teach in Jefferson County Schools in 1980, only after the courts had recognized discriminatory hiring practices in the District and mandated changes, I frequently heard vitriolic words from my new teaching colleagues, as well as from students and their parents. Words like greaser, wetback, non-English qualified, spic, beaner, and the list goes on ad nauseam, vomited out and were quietly broomed into the closet. In 1986, I was recognized as one of the outstanding District teachers of the year. Of course, whispers swooped down like birds of prey that I had been nominated only because Jeffco sought to demonstrate political correctness. Although I agreed that I was meant to be a symbol of inclusiveness, I accepted the award, not only on my behalf, but on the behalf of the untold numbers of the past who had sacrificed for me. In addition, I recognized that in my own way, I offered a hand-hold to future generations. One facet that has consistently defined my struggles is that words have been the challenge that have nonetheless prompted me to action. Nevertheless, I allowed myself to believe, to pretend, that I could thrive within my carapace in spite of the tenderness of my lacerations. Unfortunately, words are harpoons that remain forever lodged in a fragile psyche. Although my wounds allowed me to become strong and resilient, I believe that if only my detractors had not directed misguided words at my still healing scars, I would not have been weighed down by fears of self-revelation. I might not have squandered so much energy attempting to prove myself, so much energy doubting my own abilities. As César Chávez said, “We draw our strength from the very despair in which we have been forced to live. We shall endure.” To that I add, but why should we have to endure such despair?

© January 2016 Denver

About the Author

Cervantes wrote, “I know who I am and who I may choose to be.” In spite of my constant quest to live up to this proposition, I often falter. I am a man who has been defined as sensitive, intuitive, and altruistic, but I have also been defined as being too shy, too retrospective, too pragmatic. Something I know to be true. I am a survivor, a contradictory balance of a realist and a dreamer, and on occasions, quite charming. Nevertheless, I often ask Spirit to keep His arms around my shoulder and His hand over my mouth. My heroes range from Henry David Thoreau to Sheldon Cooper, and I always have time to watch Big Bang Theory or Under the Tuscan Sun. I am a pragmatic romantic and a consummate lover of ideas and words, nature and time. My beloved husband and our three rambunctious cocker spaniels are the souls that populate my heart. I could spend the rest of my life restoring our Victorian home, planting tomatoes, and lying under coconut palms on tropical sands. I believe in Spirit, and have zero tolerance for irresponsibility, victim’s mentalities, political and religious orthodoxy, and intentional cruelty. I am always on the look-out for friends, people who find that life just doesn’t get any better than breaking bread together and finding humor in the world around us.

Fault, by Betsy

I first encountered the word fault meaning a gap or rift in the earth’s crust–not in school or even at home under the tutelage of my parents–but when I was around the age of 50 years partnered with my current spouse and traveling in a geologist’s paradise, the state of Utah. I always thought I had had at least an average education and I did graduate from college. Yet I knew next to nothing about geology. Now whose fault is that?

I have no memory of geology being offered as a subject in high school and not even in college. Granted I attended a liberal arts college for women, and I guess geology was not considered to be of any interest to a 1950’s female student. It’s not that science courses were not offered. Biology101 was a required subject for freshmen. Plenty of courses were offered in chemistry, physics, and other sciences. But no geology or Earth science.

Part of the fault lies in the fact that it was not until the 1940‘s and 50‘s that geologists began to develop a new way of looking at the planet and how it works. Much that we now know about the history of our Earth has been very recently discovered. One of the few positive outcomes of the Second World War was that new technology used for searching for submarines could be developed and further used to study the ocean floor.

As a result scientists could now better understand the dynamics of the earth’s crust. Although the theory of continental drift had been around for decades, now there was an explanation for the movement of the Earth’s land masses which millions of years ago had been one large land mass called Pangea.

This theory of plate tectonics was in the development stage when I was in school. Makes me feel really old. The theory was still in its infancy and not completely developed and certainly not well established among geologists. No wonder it was not well known or understood among educators in 1950.

It seems that today the study of geology has become quite common. Most of my knowledge of the subject that I have now I have learned from my spouse in the last 20 years. Unlike myself, she studied geology in high school and college–and 10 years after I did. I have also gleaned a lot of knowledge from educational television programs about such topics as How the Earth was born, the early history of our planet, volcanoes, and global climate changes, and mass extinctions brought about by catastrophic geologic events. I find geology a fascinating subject, and I love learning new things. Geology does seem to be an excellent topic for educational TV, as the events which have made our earth what it is today are truly dramatic and lend themselves very well to television drama. No wonder. It is the fault of the earth’s faults that causes dramatic events such as tsunamis, earth quakes, volcanic eruptions–big, dramatic happenings.

Enough about the geologic fault. Another kind of fault with which I am quite familiar is the one that happens in tennis when the serve does not clear the net and drop inside the service box. In my ability and age level of tennis, the fault should be a rare happening. What a double fault amounts to is a gift for your opponents. It is a rare happening except when I am playing mixed doubles. In ladies’ senior doubles tennis, in my opinion, the serve is simply the first shot of the game and a way to put the ball in play. The point is rarely won on the serve.
I used to play some mixed doubles. I gave it up when I stopped playing on weekends and when I decided I did not want to routinely lose the game because of my partner serving double faults every time. Why is it that men serve faults so often and women hardly ever? I think it’s because men try to serve aces and women don’t. It’s very hard to serve an ace and it does not happen very often in my age group and ability level. An ace requires a great deal of spin and pace on the ball and perfect placement.

Neither I nor my team mates or our opponents are usually able to pull off such a serve. Better (and more fun) to place it well and play out the point. If I serve a fault, it’s no one’s fault but my own. And everyone knows it.

© 20 April 2015

About the Author

Betsy has been active in the GLBT community including PFLAG, the Denver Women’s Chorus, OLOC (Old Lesbians Organizing for Change), and the GLBT Community Center. She has been retired from the human services field for 20 years. Since her retirement, her major activities have included tennis, camping, traveling, teaching skiing as a volunteer instructor with the National Sports Center for the Disabled, reading, writing, and learning. Betsy came out as a lesbian after 25 years of marriage. She has a close relationship with her three children and four grandchildren. Betsy says her greatest and most meaningful enjoyment comes from sharing her life with her partner of 30 years, Gillian Edwards.

Breaking into the Gay Culture, by Will Stanton

Breaking into the gay culture. I have no idea what that means. I suppose one first would have to define “gay culture.” I’m not sure what that is, either.

Does that mean living in San Francisco and being 99% nude in a parade? Does it mean hanging out in gay bars and trying to pick up tricks, perhaps even resignedly going home with a nameless body at 2:00 A.M.? Does it mean late-night roaming of Cheesman Park, or hanging out around men’s restrooms? Does it mean wearing rainbow colors, or lots of gay bling announcing to the world that my orientation may be different from yours? Is this that “gay culture,” especially as defined by uninformed or homophobic people?

On the other hand, could it mean that wealthy, cultured, and well educated gentleman who is bored by the bar scene and, instead, sits in the balcony of the Met Opera with a group of black-tie friends and then throws exclusive after-opera parties at his magnificent home? Or, does it refer to someone like billionaire, arms-industrialist Alfred Krupp enjoying the view of a dozen naked, young boys splashing in his swimming pool, flaunting the draconian anti-gay laws of early-20th-century Germany?

Or finally, can it mean a bizarrely inverted and destructive so-called “un-gay culture” populated by outwardly-straight army generals, fundamentalist preachers, homophobic Republican senators, or “pray-to-cure therapists,” anyone who fears or denies his own orientation that he does not understand or is willing to accept?

One obviously visible part of gay culture that I certainly respect is those persons who work for gay civil rights and to educate the otherwise ignorant public. Such work may expose them to ridicule or worse. Or at least, that dedication may dominate their lives and take up most of their time, possibly denying them the opportunity to pursue other, more personally rewarding directions.

For those gays, however, who may have realized their orientation but who have not found much of a of a life beyond it, I would hope that “gay culture” is not defined by unproductive pursuits for frequent sex partners, short-term relationships, beer-busts, and constant gay social events. Human lives should mean much more than that.

It seems to me that the natural, healthful approach for viewing one’s orientation is that it is simply one element of a person’s personality and thinking, that it does not have to dominate one’s mind. Consequently, choosing friends, joining clubs, selecting careers, interests, and hobbies does not have to be determined primarily upon whether they are considered to be gay or straight activities. After all, any psychologist or biologist worth his salt now knows that sexual orientation is not binary, not black or white; it is fluid, running the spectrum of thinking, feelings, and behavior. I could be mistaken, but perhaps some individuals think of Story Time more as a gay writers’ group. I chose to join because I prefer to view it simply as a means of telling our worthwhile, human stories. The human experience often contains universal elements not limited by gay or straight.

Denver, © 21 July 2012

About the Author

I have had a life-long fascination with people and their life stories. I also realize that, although my own life has not brought me particular fame or fortune, I too have had some noteworthy experiences and, at times, unusual ones. Since I joined this Story Time group, I have derived pleasure and satisfaction participating in the group. I do put some thought and effort into my stories, and I hope that you find them interesting.

Nowhere, by Ricky

Like many men of my age group, I had my mid-life crisis a few years ago. At this point in time, I perceive that nothing has changed since then. I still have feelings that my youthful goals and dreams are nowhere in sight for the future or accomplished in the past. With the loss of my best friend of 27 years and 9 months, most of the joy of life went with her. I now have no ambition, nowhere to go, no one to go there with, and no money to spend when I don’t arrive there.

I have been blessed with a modest amount of financial and medical security, but the Republican Party leadership is poised and planning to take even that mea-ger amount away by making major changes to existing law and pro-grams. Republican Paul Ryan has published his proposed budget for 2015. Bruce Lesley reported inThe Huffington Post [1 Dec 2014],”In the name of protecting children, the poor, and the states, the Ryan budget does the opposite.”

Like the Beatles’ Nowhere Man, the Republican Party’s proposed federal budget for 2015 is a “nowhere plan.” The republican leadership inhabit their “fortress of solitude,” listening to no one except budget extremists, and where they make all their plans for nowhere budgets for the benefit of nobody except the wealthy.

Nowhere does that nowhere plan contain the Affordable Care Act or the expansion of Medicare or uncapped Food Stamps or Public Radio or the endowment for the arts or Amtrak or even basic research grants or funding for educa-tion. Republican leaders are, “No way, No how, Nowhere Men”.

They know not where they will lead us to.
They are as blind as they can be.
They see what they want to see.
Nowhere Men can you see the poor at all?

Somewhere, somehow, sometime, the Nowhere Men will find the way to fund their favorite project – weapons for war to either use or sell. After all, a good old fashioned war is great for business because war makes the rich richer.

Nowhere Men never learned the lessons of history: wars cost money, the outcome is never certain, and innocent nobodies will end up, no-where. “Nowhere Men wars” will take us all nowhere, somehow, in no time.

In exchange for a unique American culture of democracy and the American Dream, by defunding education, Public Radio, and the endowment for the arts, the Nowhere Men would have us embrace a culture of rule by the few wealthy Nowhere Men – an oligarchy based upon military strength and a subservient poor.

Nowhere Men would be well advised to remember that Democrats, Libertarians, Independents, other groups, and individuals also own guns and were trained to use them during combat in Vietnam, the Gulf Wars, and on the streets of major American cities.

© 1 December 2014

About the Author

I was born in June of 1948 in Los Angeles, living first in Lawndale and then in Redondo Beach. Just prior to turning 8 years old in 1956, I began living with my grandparents on their farm in Isanti County, Minnesota for two years during which time my parents divorced.

When united with my mother and stepfather two years later in 1958, I lived first at Emerald Bay and then at South Lake Tahoe, California, graduating from South Tahoe High School in 1966. After three tours of duty with the Air Force, I moved to Denver, Colorado where I lived with my wife and four children until her passing away from complications of breast cancer four days after the 9-11 terrorist attack.

I came out as a gay man in the summer of 2010. I find writing these memories to be therapeutic.

My story blog is TheTahoeBoy.Blogspot.com

Madame Rosa, by Ray S

“Madame Rosa,” her real name is simply Rosa. But I’ve given her the grander and dramatic name because she reminds me in some imaginary way of the gypsy woman with the crystal ball on a table, who is about to tell you of your past and future. No, she is not a mystic or a seer. In fact, she has had a very productive career in the fields of counseling, self-esteem, personal and family matters, as well as group presentations.

I write all of this so you might know just a little of her background. Rosa has the strength of personality and will of a woman who knows who she is and always has been. She is a helpful, generous, loving individual that minces no words about her philosophy as it may apply to a client’s problems or concerns.

The irony of Rosa’s story is that it has been some eighteen months to two years that she has had to accept that she is mortal like the rest of us having survived two strokes and a heart attack. After much thought and determination, true to her sense of will power, she announced to family and friends that she had had enough of doctors, hospitals, and pills and is setting about to die, as almost at her command—she was, as usual, in control.

Now, instead she seems to have met her fate realizing that she was not the only one in control. Madam Rosa and the crystal ball are no more—replaced by a despondent shadow of the persona that she once was. It is just a waiting game now.

Recently I took her a Christmas gift and we had a good visit. She managed to open the box and take the many-colored scarf and wrap it around her shoulders. Her smile reminded me of other good times we had met at her kitchen table for what I called “tea and sympathy.” She always had the right answer.

One time, when we went to lunch, she asked me to run by a number of stores. It was that frantic time of the year between Thanksgiving and Christmas. Her niece had unpacked and set up the crèche in a niche in the living room. It was complete, even the guiding star above the manger. Somehow, though, the fluffy white clouds were missing in the unpacking and this would never do. Onward and upward we hit at least three different stores until we found a supply of Angel Hair. What surprised me was that I thought angel hair, a spun fiberglass, had been outlawed and was a thing of Christmas Past like tinsel ice sickles. Remember how the perfectionists insisted each strand must be hung perfectly straight and one must never get caught tossing a handful up to the top of the tree.

That was one of many memories of the driven persistence Rosa had when her mind was so determined. Lost in my reminiscence of happier days, I could only hope and wish for a good measure of that drive she once had to return since she has found one can’t choose to die at will. Doubtless the time will come as it will for all of us and when it does, here is one of a host of friends that will recall Madame Rosa with the Angel Hair.

© 25 January 2016

About the Author

Coming Out Spiritually, by Phillip Hoyle

I started revealing my gay self in a religious context subtly when I suggested in a church course on sexuality that we might want to think of bi-sexuality as the conceptual norm for our inquiry. That would make good use of Dr. Kinsey’s scale arising from his 1950s research into American male sexuality and would give us as a group a more flexible way to read the books we were going to consider. I had structured the group on a seminar model providing a small library of books from which each participant could select to use as a source in our discussions. To me it seemed like I was opening the closet door just a crack. It made sense in the church where I worked, a broad church in that it gathered conservatives, moderates, and liberals together for worship, study, and service, a congregation that historically hired moderates and liberals for their ministerial staff. We talked together for those weeks trying to understand ourselves, our kids, our society. We kept the peace as we did so. My wife participated in the study.

A few years later I wrote for our church’s publisher an adult study piece that included varying spiritual perspectives. I made sure there was a gay presence in that manuscript as well as many other points of view and experience. In another congregation I wrote a discussion guide for an adult group studying the book Is the Homosexual My Neighbor? by Letha Dawson Scanzoni and Virginia Ramey Mollenkott (HarperCollins, 1994). While there I also edited a study paper on homosexuality prepared by a group in our regional church. Throughout my years of ministry I thankfully accepted homosexual musicians into our choir lofts and worked with several gay and lesbian organists. Thirty years into my career, when finally I attended the annual meeting of the Association of Disciples Musicians, my wife feared our marriage might be over. Whatever I believed I was doing, she seemed sure I was coming out.

Eventually our marriage did come apart, and soon after that sad experience and while in good standing in our denomination I left active ministry having dedicated many creative years to the work of our local churches. I was going to live an openly gay life and chose to do so as a lay person rather than clergy. I assumed I’d find a nice liberal congregation somewhere near my home on Capitol Hill in Denver and started attending services—church shopping as it were—something I’d observed many lay persons do. While searching for an apartment, I had walked the neighborhood and noted what churches were there. I decided to look away from the denomination rather than within it.

One Sunday I walked down to the First Baptist Church with its beautiful brick Georgian building featuring sturdy brown granite pillars on the façade and a very tall spire on top. I liked their location right across from the State Capitol building and near my home. There I found a worn out building in which gathered a nice group of worn out people who seemed to be tolerating their rather average rock band that asked them to sing songs they barely knew. I watched and listened to everything and decided not to return mainly because they were in an interim period between Senior Ministers. I’d suffered too many interim ministers during my career and couldn’t see how suffering theirs would promote my spirituality.

I went to St. John’s Episcopal Cathedral with its soaring rock towers and magnificent stained glass windows, a virtual symbol of a life of prayer. There I was rather thrilled with the organ and choir music but seriously put off by the sin and redemption language of the liturgy, ideas I had long ago set aside. Furthermore, in my move to Denver, I had got rid of most of my fancier clothes and realized I really did not want to fit into a dress-up social group. I knew it was not what I was looking for, besides I just didn’t have the kind of ritual liturgical need to which Episcopalians and many gay men respond in such churches.

The next Sunday I decided to visit the mostly-gay Metropolitan Community Church. I knew the history of that movement and realized that while it might be too conservative for me, it offered an open social environment. I was pleased with the organ music, entertained by the presence of a couple of drag queens in the choir, responsive to the tone and style of the sermon, and even received communion at the altar. I loved the enthusiastic singing of the congregation (couldn’t say the same for the choir even though I tried hard not to be a musical snob) and I especially liked being surrounded by gays, lesbians, transgendered persons and, I assumed, a bunch of bi-sexual folk. Knowing I was way over-loaded with needs and experiences related to my many recent changes, I decided to attend that nice group for a few weeks wondering if it might be for years. Week after week I smiled, laughed, felt sad, shed tears, and eventually found a kind of spiritual equilibrium that was helpful as I began living more deeply into my life as a gay man, a massage student, a friend of new gay and straight acquaintances, an artist, and a writer. When within a few months I quit crying in church and then began to be irked by the language of the little bit of liturgy they used there, I realized I had more things to deal with in my spiritual coming out. Long had I been displeased by the language of most churches and with doctrinal constructs that pervaded the worship, even that of the Disciples of Christ with whom I had worked. I hated the exclusionary aspects of words that were used, innocently and thoughtlessly too often. I realized my relationship with the church had now become more receiver than giver, and I didn’t like what I was receiving. Still the sermons sparkled, but the song texts, anthem lyrics, and weekly-repeated words of the communion service were becoming onerous to me. I had failed to become an official member of the congregation—it seemed somehow too soon—and realized I needed to look further into the church community to see what I could find.

I began attending the First Unitarian Church and found one of their preachers really communicated to me as she spoke from a liberal, open, Christian point of view and seemed herself to be working on the same kinds of spiritual and theological themes and experiences as was I. The rest of what was happening around me in that congregation I found neutral and uninspiring. Even in that most liberal atmosphere I stumbled over language, like when the choir sang an anthem of Anglican origin (one of my musical favorites) that ended with a very Trinitarian blessing, “Glory be to the Father and to the Son and to the Holy Ghost.” Etc. The words had been rewritten but they were still Trinitarian in their form and actually in their meaning. I knew choir directors and singers were rarely theologians, but to hear barely de-Trinitized words in a Unitarian service? It seemed too corny to me. Since I couldn’t attend weekly due to a part-time job, I missed quite a few weeks in a row. When I returned on an Easter Sunday (of course, it was not really Easter at a Unitarian church) I found that their sparkling preacher had left and a nice but bland interim minister was now in place for several months. I didn’t relate to anything said in that service and chose not to return. Certainly I was not going to be spiritually nurtured there.

Now I know that others cannot make one spiritual. The ultimate responsibility for spirituality is located in the experience and imagination of the individual—you see ultimately I’m very Western, very American. I saw clearly that my own sense of spirituality, quality, and meaning was going to have a tough time being met within any church group. Of course, I was not un-used to that having been who and whatever I always have been. I thought about this a lot and within a year or so realized that my new spiritual congregation was made up of a group of friends with whom I drank coffee and occasionally went out and of my group of massage clients whose aches and pains—and often confessions—I dealt with as I rubbed into their skin oils, lotions, and love. The focus of my spirituality changed due to my participation in my new major community made up mostly of gay, lesbian, transgendered, and bisexual people.

© Denver, 2013

About the Author

Phillip Hoyle lives in Denver and spends his time writing, painting, and socializing. In general he keeps busy with groups of writers and artists. Following thirty-two years in church work and fifteen in a therapeutic massage practice, he now focuses on creating beauty. He volunteers at The Center leading the SAGE program “Telling Your Story.”

He also blogs at artandmorebyphilhoyle.blogspot.com

Life Is Like Green Chili, Spicy but Delicious, by Carlos

La Vida Es Como El Chile Verde, Picante
Pero Sabroso
Life
is Like Green Chili, Spicy but Delicious

Me puede decir a que hora abren an
santuario?
I direct the question to an old man, wrinkles etched onto his
affable face. He sits in the church courtyard quietly taking in the rays of the
New Mexico summer morning like a raven perusing the world from afar. He looks
up at me and replies, but I do not completely understand because the Spanish he
uses resides in labyrinthine causeways of the past. I realize that though we are
both conversing in the same mother tongue, the dynamics of phraseology,
tonality and rhythm are traversed by centuries of experiences, of history,
making communication between us difficult. My Spanish is the language of
central Mexico, where the vowels lose strength while consonants are fully
pronounced and the sing-song tonality of indigenous peoples is deemphasized. His
is the language of our ancestors, forced upon the natives by well-intentioned
but often brutal Old World friars; it is a marriage of Castilian conquistadores and Nahuatl poets, sequestered but nurtured over the centuries behind
adobe walls and under Southwestern skies. I thank him for his kind, albeit
incomprehensible, response, concluding that I am a time traveler caught up in
the paradox of a fourth-dimensional arena. Rather than fleeing, as is my nature
whenever disoriented by exotic, extrinsic ways, I prepare to drink from the
chalice blessing me with an opportunity for new sensory delight. Little do I
realize that as I prepare to unhinge myself from my bungee-cord concept of
reality, I will be catapulted toward dormant realities. I continue on the high
road from Santa Fe to Taos, a road that unlike the modern fast-paced interstate
of the low road, is fraught with footsteps, wailings, ghosts of the past. Picaresque
images materialize, worlds where straw is gold, where faith is genuine, where
life and death are part of the bargain. And unlike mirages in the summer sun,
these images remain as substantial as Paleolithic hand stencils.
Over
the decades, my faith in organized religiosity has been shaken by the doxology
of paint-by-the-numbers philosophies. I weep for conflicted gay folk who
ultimately succeed in sacrificing themselves because of on-going wars between
ingrained beliefs and self. I cringe at endemic violence and bigotry
perpetrated in the name of God, at the narcissism of religious orthodoxy. Within
the silent adobe walls of northern New Mexico, I am surrounded by hand-hewn
cottonwood santos arrayed in
home-spun cloth and weathered retablos graced in straw to imitate unattainable
gold. The beatific looks on their faces look down at me with healing hope.
Faith weaves its tendrils within me like morning glory vines awakened in the
first glow of dawn. I may not understand the ways of people whose cultures have
slumbered in a time cocoon, but I want to understand the faith that inspires
them to recognize the voice of eternity in the rustling of the wind against the
red willow branches. I want to understand what drives them to walk through the moonscapes
of their deserts to reach their altars, what healing potions they drink from a curandera’s micaceous cup, what secret memories
they subdue when in the midst of an outsider.
Continuing
on the high road to Taos, a joyful whirlwind of warm air hovers unobtrusively
around me. It hums melodiously as I stand in quiet meditation next to the mud-plastered
exterior walls of village churches and ancient acequias. It reverently glides through the mishmash of grave
markers at the village camposantos, crosses
whose sun-bleached and splintered wood return to the secret occulted realm like
the brooding bones enshrined beneath the earth. The light plays tricks upon me
as I weave through the canyons and fingers of the Sangre de Cristo Mountains. The landscape seems sublimely remote as
though the ancestors watch and spiritual energy smiles. A light vertigo sensation
arises within me as I walk among the fragrant chamiso, larches and piñones.
I find myself humbled when I come across a procession of mourners. On their
shoulders they hoist a simple pine box that serves as the eternal bedchamber
for the deceased. They are dressed in the black weeds of grief, the women’s faces
hidden by black rebozos and wisps of
hair billowing in the breeze. It is so simple, so refined, so real. I want to
stop and root myself into the depths of the sandy soil, yet I hesitate, for I
find it eerily wondrous to walk in canyons breathing out the names of all that
is immortal. Driving further, I note the super highway of the low road snaking
through the desert below, I realize it is time to move on. Prior to my
returning back to my world, I utter a silent prayer of gratitude. The journey on
the high road from Santa Fe to Taos connected me not only to a part of history
that is drying up like an uncorked inkwell in a ghost town schoolhouse, it
connected me to myself.
Being
gay has not always prepared me to embrace the diversity of life within my own community.
I am aware of fortifications that isolate. Derision, rejection, and worst of
all, reciprocating invisibility result in a segmented community. My journey
into a world I thought existed only in shadows taught me to appreciate the diversity
within my own family. I learned that though I and my brothers/sisters may fail
to recognize each other, bridges constructed but abandoned long ago are still
traversable. In a dream of unrestrained idealism, I invite all members of my
community to break bread and drink wine with me, and if we are not too drunk by
the end of our festivities, to dance like celebrants in unison even as the
ticket taker validates our tickets. I’ve learned to rejoice that I am the son
of a woman whose many breasts have nurtured legions of children. Through my
brief foray into a peripheral world, I learn that life is a kitchen preparation
in which ingredients, bitter chocolate, savory peanuts and sesame seeds, spicy mulatto, pasilla and ancho chilies,
and pregnant raisins marry upon a volcanic stone altar, creating a mole ancient
and wise, yet young and vibrant.  Whereas
the end result is a sacred dance, the process of preparation is the victory. A 38-year-old
Spanish poet, Federico Garcia Lorca, was murdered during the Spanish Civil War by
the Fascist militia for his being gay. In one of his writings, he reached back
to a friend who had taught him to smack his lips even as the sauce dribbled
down his chin. Garcia Lorca wrote, “Not for a moment, beautiful aged Walt
Whitman, have I failed to see your beard full of butterflies.  All we have are our hands and a hole in God’s
earth”—Federico Garcia Lorca

© 28 Dec 2015  

About
the Author  

Cervantes wrote, “I know who I am and who I may choose to be.” In spite of my constant quest to live up to this proposition, I often falter. I am a man who has been defined as sensitive, intuitive, and altruistic, but I have also been defined as being too shy, too retrospective, too pragmatic. Something I know to be true. I am a survivor, a contradictory balance of a realist and a dreamer, and on occasions, quite charming. Nevertheless, I often ask Spirit to keep His arms around my shoulder and His hand over my mouth. My heroes range from Henry David Thoreau to Sheldon Cooper, and I always have time to watch Big Bang Theory or Under the Tuscan Sun. I am a pragmatic romantic and a consummate lover of ideas and words, nature and time. My beloved husband and our three rambunctious cocker spaniels are the souls that populate my heart. I could spend the rest of my life restoring our Victorian home, planting tomatoes, and lying under coconut palms on tropical sands. I believe in Spirit, and have zero tolerance for irresponsibility, victim’s mentalities, political and religious orthodoxy, and intentional cruelty. I am always on the look-out for friends, people who find that life just doesn’t get any better than breaking bread together and finding humor in the world around us.