Mary Wept Over The Feet of Jesus (2016)

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April 28, 2016

Canadian comic artist Chester Brown is probably the most well-known punter-writer our there. His latest, Mary Wept Over The Feet of Jesus: Prostitution And Religious Obedience In The Bible, is an analysis of the Bible as a graphic novel. (Maybe Brown likes illustration because most clients need pictures in their books.) This review of his newly published book is composed of an edited version of an email and g-chat conversation between Tina Horn and Caty Simon.

Caty: I was surprised by Chester Brown’s Christianity as demonstrated by this book. In its afterword, Brown explicitly identifies himself as a Christian, albeit one focused on mysticism who’s “interested in personally connecting with God, not in imposing my views on anyone else.” His avowed, classic libertarianism in his sex work client graphic novel memoir Paying For It (2011) would’ve had me assume that he was a fervent atheist a la Richard Dawkins. His libertarianism does come up at an interesting point in this book when he puts the words “it’s none of your business how other people spend their money” into Jesus’ mouth when he chides Judas for judging Mary because she spent money on anointing oils for Jesus’ feet rather than on charity.

Tina: Especially when you consider that he ran for Canadian Parliament in the Libertarian Party! This was in the years right before Paying for It came out.

Caty: So he’s actually having Jesus Christ parrot his party politics—that’s ballsy.

Tina: When I was a teenager, I thought Mere Christianity by C.S. Lewis was the shit, because it taught me more about what the Bible actually teaches than most of the aggressive Christian kids at my high school. Mary Wept puts me in mind of C.S. Lewis: a Christian highlighting the hypocrisy of other Christians through rational interpretation of their text.

Caty: When people say that Judeo-Christian values oppose prostitution, it gets me fuming, because it’s a lot more complicated than that. There are plenty of heroic whores in the Bible, and many more Biblical heroines who explicitly had transactional sex at some point in their stories. So I enjoyed how Brown highlights the stories of women like Rahab, the prostitute who sheltered Hebrew spies from discovery when they scouted out the city of Jericho, and Tamar, the woman who whored herself out to her father-in-law in disguise in a complicated plot to expose his hypocrisy. I only wish he’d included the story of badass Judith, the woman who beheaded the general Holofernes as he lay drunkenly asleep in her tent after possibly purchasing her services, ushering the Hebrew army to victory.

Maybe Brown felt like he just couldn’t compete with all the exquisite Renaissance and Baroque era artistic renditions of Judith in her moment of triumph, like this one:

Trophime Bigot's "Judith Cutting Off The Head Of Holofernes" (via Wikimedia) — Trophime Bigot’s “Judith Cutting Off The Head Of Holofernes” (via Wikimedia)

But I think the real reason Brown didn’t include tales like Judith’s is because he seems more focused on outlining these sex work-related Biblical narratives in order to glorify sex workers’ clients. He has a convoluted thesis going about men whoremongering as a transcendent challenge to rigid religious dogma. This ascribes nonexistent significance to an activity which is really morally neutral, and it obscures all these awesome sex working Biblical women in stories which are about them. In a memoir about being a sex work client like Paying for It, centering the client perspective makes sense. But in a book like this, it feels beside the point. I’d love to see how this material would look tackled by a sex worker amateur Biblical scholar/comic book artist.

Tina: The book does explore the subjectivity of the clients more than that of the women. Brown’s reinterpretation of a lot of these stories seems to amount to, “God totally says it’s ok to be a whoremonger!” Which is great, but I would love to see more, “God says it’s totally cool to be a whore!” Not because I personally need the validation, but because undermining Christian values with their own text is a longtime favorite sport of mine.

Caty: So, what do you make of Brown depicting God as some sort of Biblical version of a WWE wrestler? His God is BUILT.

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Chester Brown’s Paying for It

By

Charlotte Shane

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June 14, 2011

The sex worker rights movement desperately needs more men outing themselves as johns, standing with sex workers, and defending the right for consenting adults to buy and sell sex. But while I was reading Paying For It, a graphic memoir by Canadian john Chester Brown who does just that, I kept thinking one thing: I would never want this guy as a client.

I’m not flattering myself—it’s clear that Brown wouldn’t want me either, since I’m over 20 and don’t offer half hours—but it was hard to set aside that reaction in spite of the fact that 1) I’m in complete agreement with his arguments for decriminalizing prostitution, 2) I loved his citation of the nearly defunct $pread magazine in his appendix and 3) we share an obsession with sex work. But I’m not the only one who finds him abrasive. In the book’s appendix, one of his friends writes, “Chester seems to have a very limited emotional range compared to most people. There does seem to be something wrong with him.” Internet commenters routinely tear him apart, though most have assuredly not read the book, reinforcing how far johns will have to go in order to surmount their own set of stigmas when they are now so easily dismissed as perverts and sociopaths.

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The Playboy Club, or, What You Should Watch Tonight

By

Bettie

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September 26, 2011

We begin the show in a kind of POV thing where we go into the club and see Nick Dalton (who I assume is going to be a big deal) get his name up on the board after giving his key to the Bunny in the front door. I am already in love. He has dimples!

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Altered Carbon (2018)

By

Peechington Marie

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March 13, 2018

Content warning: this review contains graphic discussion of the rape, torture, assault, and murder of sex workers; as well as spoilers after the jump.

For the uninitiated, Altered Carbon is the story of Takeshi Kovacs (Joel Kinnaman), a biracial man “resleeved” into the body of a beautiful, dirty blonde-haired, and incredibly hard-bodied white man in order to solve the murder of an immortal—called Methuselahs/Meths in this dystopian future—named Laurens Bancroft (James Purefoy). In this world, bodies are called sleeves and are changed like socks. The rich are, well, really rich and they are really powerful as well. In the future of Altered Carbon, hundreds and hundreds of years (or thousands, who knows? Because in both the book and the Netflix series, the year is not specified) from now, humans can now—for the right price—live forever in a variety of sleeves, clones, and synthetic sleeves. Living like gods, believing their own press, and flaunting laws and rules openly, the Meths are, to quote this show’s Magical Negro, Quellcrist Falconer (though Renée Elise Goldsberry steals every scene she’s in), “the darker angels of our nature.”

Altered Carbon is not the most interesting show on Netflix. At the beginning it tries to pace itself but, even with the outstanding special effects and stunt work, it drags. But it is full of nudity (James Purefoy hangs dong once, nearly every female cast member shows her breasts, butt, and even some full frontal nudity, and Joel Kinnaman is perpetually half-clothed, so be ready for it) and awkward, drawn-out sex scenes which are fairly useless to the plot, so there’s that. Full of graphic glimpses of myriad sexual positions, drugs, and profanity-laden rock and roll, the show does seem like it’s going to be an over-the-top, wild ride—and it is. It really, really is. It’s shiny and full of energy and, from the first violent, intimate, mind-bending episode, it tries its hardest to hook viewers with claws that refuse to let go. Altered Carbon is a sight to see and a world to behold, sure. But is it a world you want to spend 10 hours in? Because just a few episodes in, a repetitive theme makes suspension of disbelief impossible for viewers in the know. It’s something we discuss all the time here at Tits and Sass: stigma.

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Unequal Desires by Siobhan Brooks (2010)

By

Mona Salim

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January 26, 2012

Unequal Desires is a long overdue work that (finally!) focuses on race as central in the lives of strippers. While some of the literature on stripping focuses on race as a footnote or tangent, for Brooks, race is the central concern. Everything from everyday micro-level issues (hiring decisions, shift availability, and stage sets) to the very large-scale (zoning laws, likelihood of arrest) are explored in this book, with the conclusion that stripping is deeply racialized. Brooks uses interviews with dancers and customers as well as her own observations to confirm what she began to suspect during her time at the Lusty Lady: The strip club is another site where the black female body’s inferior position is reinforced. Through everyday actions, customers, management, and strippers all participate in its systematic devaluation.

The strip club presents the black woman’s body in strangely contradictory terms. On the one hand she is thought of as readily available, sexually. Customers may prefer a “black” club or an individual black dancer because they assume they can get more sexual contact than with a non-black dancer. On the other hand, the black female body is systematically made invisibilize or rendered unattractive. Brooks analyzes the pictures on strip club websites as evidence of this invisibility.

Brooks does attend to the clubs that may be considered “black” clubs. She considers the various, complicated motivations that black dancers have for wanting, or perhaps being forced, to work at these clubs, and simultaneously considers the social capital a “high end” (implicitly, not black) club carries as well. For many of the black dancers, hiring practices prevent them from getting in the door at clubs where they are in the minority. If they make it through the hiring process, discriminatory practices prevent them from staying.

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