They are queer Lumberjacks, and that’s okay: “A Lumberjack’s Guide to Dryad Spotting” by Charles Payseur reviewed

11884994176_203f040455_z_ink_liThere’s a sweet flashfiction piece by Charles Payseur on Flashfiction Online that highlights something awesome about LGBT writing today.  It deserves a read and a shout out.  “A Lumberjack’s Guide to Dryad Spotting” is probably about 1000 words, but it tells a pretty big story about two gay lumberjacks that goes beyond where I thought the story would go.

 

Be careful in these woods: SPOILERS AHEAD.  Why don’t you just go read it and come back here.

Good, you’re back.

First, let me say how happy I am to keep seeing LGBT writers in Lightspeed, Clarkesworld, Magazine of Fantasy and Science Fiction, Flashfiction Online, and other mainstream venues even beyond the “Queers Destroy” series, and other special issues.

The story sets us up to believe how valuable Dryads are in this world, that you can monetize their parts and sell them for money.  Our heroes, a pair of gay lumberjacks who are subtle, but not that subtle, in the camp about their relationship, are presented as good lumberjacks: they get there early, they chop down trees.  They do their jobs well.  We are also led to believe that these two men have a dream that requires money.

The narrative often tells us how aggressively hostile Dryads are to humans, and how to find them and collect the money on them.

But along the way, some great narrative magic happens–and the plight of our heroes becomes the plight of the Dryads. And instead of thinking selfishly–using the Dryads to fund their escape into safety–they take the dryads with them.

I love this story because it highlights an aspect of being LGBT that isn’t often explored in fiction: that our persecution does not make us selfishly protect ourselves, but creates compassion towards others who are hunted and persecuted too.  Even though the story establishes that the dryads have a hunger for human blood, and that they can be dangerous and attack, the gay lumberjacks are saving the dryads–in exchange for the dryads helping the couple hide in safety in the future.

“Come away with me,”is a beautiful line because it is so unexpected, and because it deepens the way we understand the main characters.

I also enjoy the shout out to the diversity in the LGBT community—that these main characters are “bears” (read: big bearded hairy gay men).  I also like where this story didn’t go: The other lumberjacks could have “found them out” and hurt them and this would have been a predictable “hurt the gays” story—but the men’s reactions are complex: they both desire the freedom of these gay men to form a relationship, and also have an impression that there is a fluidity to sexuality and the man you are in camp is not the man you are back in the “real world.”  There is a strange allowance for incongruity and a blurriness of masculinity here in the forest.  But, the text still signals the danger the men are in the more the camp fills up with other lumberjacks, and they keep their voices down in the tent, and they smother the openness they had when they were alone.

It helps Payseur make the comparison with the Dryads–who are perfectly fine if no one finds them, but who are in trouble the more the men encroach upon their privacy.  These gay men are not in some gay paradise–they are in an allowed limbo that is incumbent upon tacit ignorance and acceptance–a short-lived window of opportunity.

They use it well.  In the last paragraph, just as you’ve decided these men will use the dryads to fund their escape from this tricky life of masculine conformity, they form a union with the dryads by rescuing them, and, at least in the proposition one of the gay lumberjacks offers, replanting them in a “safe space” with the lumberjacks in their new home.

Perhaps it’s the sense of hope that I love in this piece, and maybe it’s the accurate reflection of compassion over self-interest.  Either way, it’s beautiful.

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Some Peace and Community for Queer Ghosts: Queer Ghost Hunters Series

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I’ve been charmed by a Youtube docu-series: Queer Ghost Hunters. It is unlike anything else in the genre of ghost hunting reality series.

Yes, it’s remarkably well-produced and edited.  It’s funny, and it’s poignant, deeply moving at times.

The Stonewall Columbus Queer Ghost Hunters accomplishes these things because it’s doing everything so differently than other ghost hunter shows.

  1.  They aren’t reacting to a disturbance or a sighting.  The ghost hunters don’t (so far) go to a place because they’ve been called by folks disturbed by ghost activity.  They are seeking out where they believe queers would have gone in cities and rural areas.  Theatres, prisons, convents.
  2.   The goal is not to get the ghost on tape, or to prove that ghosts exist.  The show takes as a premise that ghosts exist.  Their goal: to provide a safe space for queer ghosts to talk about what it was like living queer in different moments of history.
  3. They’re looking for QUEER ghosts specifically.  Their focus drives their narrative.  They are looking to bring a safe community to a group of queers who can’t move out of their places to find other queers. ( It’s not like ghosts can pack up and go to San Francisco or Greenwich Village.)  The show’s aim is to chat amiably with queer ghosts who may not have had anyone to talk to in their lives about being queer.
  4. All of the ghost hunters fall on the Queer spectrum: genderfluid, lesbian, bisexual, gay, transgendered, pansexual, even a bear. 🙂   This is about diversity in the cast as well as diversity in the ghosts, but they are talking about LGBT issues.
  5. This is MORE than just ghost hunting: it is an examination of the history of LGBT people and, in some ways, how people lived, hid, coped with being queer in different places.  In that, it is a reflection–and a chance–for people to talk about what it is to live as queer in any time.

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