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A monstrous, massive, shimmering, hideous spectacle of cynical beauty. Through a hypnotically repetitive structure of sexual encounters, drug use, sadomasochism (in the traditional sense), and nights tricking at the bar, is built the message: love is all that makes life worth living; and yet with love, through love, despite love, you can't escape anything at all, not one thing. In fact, love often makes things worse, or is your whole problem in the first place. But even knowing that changes nothing.

Let's start with style: a strangely timeless magical realism of the gutter, thickly embroidered with allusions to ancient Sumerian and Egyptian religious texts, the early Christian mystics, Colette, homophobic midcentury quack psychiatrists, and the multiferous sufferings of the ever-present Judy Garland and the frequently-present Natalie Wood. Elaborately claused, jewel-like, multi-faceted and multi-pleated sentences that unfold and unfold, splattered with semen, vomit, pussy juice, and bottom-shelf whiskey. Great reams of the best sex writing I've ever read. Beautifully observed dialogue with no quotation marks, in what feels like an in-universe choice by the semi-omniscient narrator who nonetheless makes no claims to journalistic integrity. Jab after jab of painful emotional realities, which get steadily carried away from you by the waves of the prose, until the next one comes. Three examples:

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First level of criticism of Vladimir Nabokov's Lolita: the relationship between Dolores Haze and Humbert Humbert is a "tragic love affair" and "one of the only love stories you'll ever read," a “bold, direct seduction” by a “demonic orphan” (thanks, New Yorker), and, of course, the classic Vanity Fair blurb featured on the cover of an edition published by Vintage: "the only convincing love story of our century."

Second-level criticism, typically found in tags on reblogs of Tumblr posts discussing the book: Dolly is an innocent child with zero sexual experience or interest, and has no idea that Humbert has any sexual interest in her, before he rapes her at the Enchanted Hunters hotel. (Many of these critics unthinkingly equate innocence or inculpability with sexual inexperience, and seem to suggest that her violation is the more tragic for her lack of sexual knowledge or interest in him.)

Very important thread in the text that many readers and critics on the second level seem to brush aside: the presence of Dolly's childhood sexuality, and the way it's intentionally misinterpreted, feasted upon, and twisted by Humbert toward his own ends. (First-level critics can of course be written off completely, or taken out back and shot, according to the reader’s preference.) (P.S. An example of zeroth-level criticism on Nabokov is this work of so-called academic analysis, which pissed me off so bad my eyes crossed.)

When we examine the text, it becomes clear that Dolly has had consensual sexual experiences typical of her age before meeting Humbert; develops a childish crush on her mother’s new boarder, which he both aggressively encourages and despicably takes advantage of; comes abruptly face-to-face with his adult sexuality in a way that disturbs and alarms her, but which she has little or no language to process or understand; retreats into the familiar cultural narrative of adult relationships that she's received from movies and magazines, and takes tiptoeing steps into the world of adolescent sexuality, to attempt to understand and explain to herself Humbert’s behavior; and finally understands the enormity of Humbert’s sexual demands of her, and the captivity in which she finds herself, through rape.

(N.B. We all understand that Humbert is an unreliable narrator blah blah fucking blah. Of course he puts his own spin on events and their interpretation, particularly the episode of the Charlotte Haze car crash, sometimes to the extent of a complete reversal on what the reader is meant to understand as happening. But, without any textual or symbolic evidence to the contrary, we have to assume that most physical actions actually happened the way he described. Otherwise we’ll just go further down the rabbit hole of “well maybe he or she or they never actually did that” “well maybe he’s making up the stop in Beardsley” “well maybe he’s making up the whole story in the asylum,” and so on. Let’s not get into THAT, thank you.)

The presence of Dolly’s childhood sexuality in the text is important to me because of the way it illustrates the extent of the damage Humbert has truly done to her. What he does is not a tragedy because he’s ruined some generic figment of childhood innocence (in fact, one of his greatest fetishes is in pretending that Dolly is that very cipher of fresh, unspoiled innocence, which he’s free to violate over and over as though starting from scratch, and he’s both discomfited and disgusted by any evidence that she’s a living person who accumulates life experiences and is damaged by what he’s done to her). It’s a tragedy because he takes a child’s growing, developing life away from her, and forces it into the path of his own gratification. A person doesn’t have to be a sexless blank slate for their sexual assault to be a violation and a tragedy, and sometimes the victim’s preexisting sexuality is used against them in a way that’s even more painful.

All page numbers are from the Library of America hardback edition of Nabokov’s Novels 1955-1962.

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The only way to begin is to begin... so here we go

I've been boxing (on and off) for a year and 3 months, fighting muay thai (on and off) for about 3 months, tying Japanese-style rope bondage (on and off) for 10 years, and partner dancing (VERY on and off) for 13 years, but only whenever I can get the chance, which has probably added up to about one-fifth or less of the hours I've spent boxing.

Today at muay thai we worked on clinching, a first for me (not hard 2 do when you are so nü), which professional fighter and amateur muay thai historian Sylvie von Duuglas-Ittu writes about in her alarming article "Women, Clinch and Sexuality in Thailand – Perils of 'Bplum' and the Eros of the Neck." But that's beside the point... what the point is, is that (from my itty bitty baby learning mind) gaining control in clinch sparring is about keeping your body relaxed.

I was thinking erroneously of the tension of clinch as comparable to partner dancing. You have the "frame," which is the clasped hands on follow's right and the shoulder/ribcage hands on follow's left, and the arms spread and lifted to make a circle between the dancers. This circle shouldn't move when the dancers move; they hold it between them. The frame can be softer or firmer, but as a follow I really like when a lead has a strong frame that indicates where I should step or turn next, especially on my ribcage—it feels like they're literally steering my ribcage to put me where I should go. Or, in rope (as we will abbreviate it*), the tension of the working ends is what "ties" the communication of the top to the understanding of the bottom. Let the ends go slack, and it feels like abandonment. Which may be the feeling you want to generate, but you shouldn't be doing it carelessly or without awareness. In both: tension maintains control and communication, and looseness leaves your partner wondering what's happening.

So in muay thai... unlike in regular sparring stance (staggered feet), clinching starts face to face, feet squared, hips tucked in, hands cupping the backs of each other's skulls. We were doing the basic step-1 balance drill, where you push and swim off your partner's arms to regain control of their head with your other arm. I was maintaining a strong tension in both arms—pushing hard against my partner's bicep and pulling against his head—thinking of a partner-dancing frame, of course. But the coach was like, keep your body loose so they can't use your tension to control you. And did a quick demonstration, being easily thrown and submitted when stiff by the student who was going against him, vs. fluidly slipping out and regaining control when any part of his body could move freely to react to a grapple. You only get strong when you have to get strong: relaxed muscles until the moment of the strike. Boxing is the same—you stay loose because a tension or "loadup" makes your motions easier to read and shows your opponent where your next strike is coming from. You keep to the end of your range like someone putting a rubber band around two fingers, and opening them just far enough to hold it up without stretching it—when you're far enough away that the rubber band stretches, you come back into your distance and don't let the other fighter escape enough to stretch the rubber band again.

And, like, of course! Partner dancing and rope are collaborative, building one thing together. You want your partner to read you and understand your intentions, so you maintain a wordless communication. Boxing and muay thai are competitive, building your own "thing" of offense and using it to tear down your opponent's "thing" of defense (of course they're collaborative too on a meta level, but in the sheer moment of encounter, no). In the latter, you literally want your partner to wonder what's happening and not be able to understand you, because that gives you the advantage.

Crazy huh? Tension sends a legible message. Looseness defies the reader's interpretation.

*I don't even like saying I tie "Japanese-style rope bondage" because it seems so value-loaded with a weird Western orientalism and I'm really a dilettante and don't follow any particular school, but strictly speaking it's the most accurate taxonomy. I also hate saying "rope" but that's inside baseball that IDK if this blog is ready for yet.

Yet another funny comparison I thought of: the corny/cringe moment of Americans getting really obsessed with "authentic" Japanese rope bondage or "authentic" Thai muay thai, making a big deal about following the school of this or that instructor, and if and when they actually travel to those countries to study, promptly getting culture shock about gender norms, expected teacher-student dynamics, the way that Japanese/Thai master practitioners think of their practice themselves vs. orientalized perceptions of them from the outside...

(Okay, now we grapple with all the little settings at the bottom... The throwback mood marker?! O-B-S-E-S-S-E-D. We need to get everyone on Dreamwidth so they can live the "reading" "listening to" Myspace life again. Oh, the indulgence.)

TTFN!
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