~ 1! IV: !t\ yr}_o1} “V A v _ v ‘ - ‘ u _ v h - _ x ”_. AA " 1‘ AI‘, .. L .. oi .1 . J 'r . ' . . . . . . . . . . . . . . . . .Du.T. .|N .T.HE. Moummus. . .—.—. MAY.199.9 m 3 DITM, P0 B 1078, Richmond, Ill 05477-“I078 or nitm@touether.net Out in the Mountains welcomes your letters. Although we will withhold names from printing upon request, the letter must be accompanied by a verifiable name and address in order to be considered for publication. We try to print every letter we receive, but reserve the right to edit for space and clarity. Letters are also subject to the editorial policy stated in the masthead. Not At My Table In the April issue, 01 TM intro- duced Mack Roarkis Do You Have Reservations, a column exploring controversial and taboo community issues. That debut piece, entitled “NAMBLA at the Feast of Human Rights,” generated strong reactions from some readers. lt’s Illegal, lt’s Unequal... Editor: Although I realize times do change, as a guidance counselor in a public high school and as a member of the board of OUT- RIGHT, VT (an agency that serves GLBTQA youth), I cannot imagine a world with room in it for a consensual sexual relation- ship between men and boys. We currently’ live in a society that considers sexual contact between adults and minors as harmful and illegal. Whether or not that expectation is fair orjust is not at stake here. What is at issue is that we have constructed a cultural norm that tells young people that sexual contact between adults and minors is wrong. Sexual con- tact between any adult and child or young person is not only taboo in our culture, it breaks the law. When we look at this issue from the perspective of power balance in relationships, an equal and consensual sexual relation- ship betwéen a man and a boy is impossible. Children and teens can be vulnerable to attention from adults due to any variety of circumstances in their lives over which they have no choice or control. These can include the loss of a parent; a separated, , divorced, alcoholic, or an absent parent; or a history of childhood physical or sexual abuse. Additionally, teens who “come out” may experience rejection from their family of origin. Because there are so few adult role models for GLBT youth, those adults who are in this posi- tion play an especially critical role. Studies also indicate that homelessness and higher suicide rates exist for these youth.‘ These‘ young people are at risk already. These factors among others can preclude the option of a ‘real’ choice of a consensual sexual relationship between any young person and an adult. A consensu- al and mutual "relationship requires an equal balance of power, an equal role in choosing the partner and a- similar set of life experiences from which to make this decision. While writing this, I recognize that various constituencies in our community (such as people who are bisexual, transgendered peo- ple and people of color) have experienced rejection, alienation or invisibility, not only from mainstream society, but- even from within the GLBT communi- ty one would expect tobe inclu- sive of diversity issues. While holding this awareness, coupled with many years of experience working with adolescents, it behooves me to say to NAM- BLA, “There is no place for you at our table.” Karen R. Grace .. . .And lt’s Stupid! Editor: I am part of the lingering left. I do not refer to myself as ‘pro- gressive’, but as an old-fashioned liberal. I am not going to veer into long winded hyperbole here. I just want to say that I feel including an organization in our midst that glorifies pedophilia is just plain stupid. Most in our community are not pedophiles. -Most adults would find__the idea ofihaving sex with children downrighl revolt- ; ing. The ‘right’ to have sex with children is indefensible, Just because a homeless youth might be willing to have sex with an _older man in order to acquire housing, food, -gifts or money — that hardly makes sudh acquies- cence ‘consent’. ' ‘ The article entitled, ‘NAM- BLA at the Feast of Human Rights’ suggests that we ought to consider pedophiles the equiva- lent of radical faeries or our leather brothers and sisters, or‘ S & M devotees. Come on! None of the latter perpetu§les the statu- tory rape of children. Having worked in the field of sexual abuse prevention for many years I have seen the long term physical and emotional scars such abuse can leave. Please! . - Marti Backus Let's Talk about the Fringes Editor: I read ‘with interest every month your paper. I am impressed with its coverage and depth in covering the diver_sity of the Vermont queer’ community. As a “flat lander” who loves Vermont and hopes to maybe someday ‘make-“my homethere, I " am happy to see a paper with such dedication. In your April issue there was a column by Mack Roark [p. 9] discussing the issue ofinclusivity within the queer community. I applaud the discussion of inclu- sion and the dialog that it creates. I was intrigued though by laun- dry list_ of what I was supposing were the “fringe groups” outside of the gay mainstream. Included in this list was a reference to a group which I am heavily involved in: the radical faeries. Being a former board member of “those folks down in Grafton,” I can happy report. some of the things that we do. Only days ago we held our Annual Meeting in Dummerston, VT, shaping the agenda for our year’s goals and activities. Our summer gatherings were mapped out, our goals for creating sanctu- ary were discussed and we worked extensively to under- stand each other. Having been a part of this community for close to twelve years I can say proudly "there is something fringe about it, its radical quality is in the attempt to become inclusive, respectful and inspired by- the diversity of queer community. That we have “rituals” to expand and develop our under- standing of the richness of differ- ence is the core of what I think is radical about the faeries. That we claim so many aspects of our‘ chosen community be it leather, drag, transgender, or pagan, deflects in some ways from the simplicity of the process we are involved in: attempting to regroup as a culture around val- ‘ues that empower us individually to shape our immediate lives. I have always marveled at the fear of some folks about what radical faeries do. I see faeries as a family, as friends we have just changed the locale from bar, community center, extended friends to coming together at gatherings. We have discussions, we eat together, we take in the nature around us, we create friendships and relationships, in short we act much like other folks. Maybe we’re in drag or leather but some of us are not. We are a mish-a-mash like any other community. Some of us are . spiritual, some of us could care less. We eat vegetarian meals while gathering, while a majority of us eat meat during the rest of lives. We are a community that for the most part lives with its paradoxes. That is what is rich about our community. I was proud to be a part of making faerie culture a reality in continued on page four t {xii-I .- 0':-l\l..-ll_I"ll¢l 2-. /I ‘I 1’ v‘ |NS|D_E fllflll SBGIIIIIIS Arts & Entertainment ............. .. 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