Gay Bob: I Think It’s Time For A Comeback.

The Gay Bob doll in all his glory. Harvey Rosenberg/Gizmo/Museum of the City of New York/93.83.A-J

The Gay Bob doll in all his glory. Harvey Rosenberg/Gizmo/Museum of the City of New York/93.83.A-J

I can’t be the only one who remembers Gay Bob. If you don’t remember Gay Bob, perhaps you remember the lunatic reaction, starting in 1978, which Anita Bryant climbed on top of, screaming her hatred of all things queer to the skies.

A 1978 magazine advertisement for the Gay Bob doll. <a href="https://flic.kr/p/8Z6npF">Joe Wolf/CC BY-ND 2.0</a>

A 1978 magazine advertisement for the Gay Bob doll. Joe Wolf/CC BY-ND 2.0

I think it’s time for Gay Bob to come out of the closet again, along with his family, and some new additions, as well.

Gay Bob, who was meant to resemble a cross between Robert Redford and Paul Newman, was blond, with a flannel shirt, tight jeans, and one pierced ear. The doll gave anti-gay organizations plenty to fear; intrinsic within it was a celebration of gay identity, evidenced by Gay Bob’s programmed speech. “Gay people,” Bob said, “are no different than straight people… if everyone came ‘out of their closets’ there wouldn’t be so many angry, frustrated, frightened people.”

In a cheeky move, the box in which Gay Bob was packaged came in the outline of a closet, so that when he left his box, he was literally coming out of the closet. Gay Bob explained: “It’s not easy to be honest about what you are — in fact it takes a great deal of courage… But remember if Gay Bob has the courage to come out his closet, so can you.”

The affirming message was no accident. The doll’s creator, Harvey Rosenberg, a former advertising executive who developed marketing campaigns for various corporations, wanted Gay Bob to “liberate” men from “traditional sexual roles.” He created the doll soon after a series of shocks rocked his life: in quick succession, his marriage fell apart and his mother became seriously ill. He decided that his next projects would need to be of great personal significance.

[…]

Initially sold through mail-order ads in gay-themed magazines, Gay Bob soon expanded into boutique stores in New York and San Francisco. Rosenberg even pitched it to major department store chains, one of which liked the idea (but ultimately did not purchase it). And, it turns out, those consumers who feared the introduction of more “disgusting” dolls were partially correct—Rosenberg soon gave Gay Bob a family of his own, with brothers Marty Macho, Executive Eddie, Anxious Al, and Straight Steve (who lived in the suburbs and wore blue suits), and sisters Fashionable Fran, Liberated Libby, and Nervous Nelly.

If this is all new to you, you can read all about Gay Bob at Atlas Obscura.

Adamas Stone.

The adamas stone on a mountain.

The adamas stone on a mountain.

Whole lotta preachin’ going on. The last paragraph is about the stone.

Text Translation:

Of the adamas stone. Physiologus says: There is a stone called adamas found on a certain mountain in the east. Such is its nature, that you should search for it by night, not day, since it shines at night where it lies, but it does not shine by day, since the sun dulls its light. Against this stone, neither iron, fire or other stones can prevail. The prophet says of it: ‘I saw a man standing on a wall of adamant and in his hand was an adamant stone in the midst of the people of Israel’ (compare Amos, 7:7). But a creature cannot prevail against its creator, and for this reason Christ is the adamas stone. He stands on a wall of such stone, on the holy and living stones of which heavenly Jerusalem is built. These are the Apostles, the prophets and the martyrs, over whom neither fire, nor the sword nor the teeth of beasts could prevail.

[Read more…]

Firing Bearing Stones.

The tale is divided into two scenes. A naked man and woman stand apart above a fire, offering each other fire stones. In the lower image, they embrace.

The tale is divided into two scenes. A naked man and woman stand apart above a fire, offering each other fire stones. In the lower image, they embrace.

Commentary:

A literal illustration of the text only requires a picture of stones, as shown in London, B.L.Harley MS 3244, f. 60, but the arrangement of the figures and tree is intended to suggest the Fall in the Garden of Eden.Fire-bearing stones are male and female. When they are apart the fire does not ignite, when close together, the mountain burns. The warning is for men to stay clear of women and avoid kindling lust. Beside the painting are sketches which are a combination of the Ashmole and Aberdeen illuminations. Ashmole Bestiary, f.103v. Their comparisons are analysed here.

More misogyny ahead.

Text Translation:

Of fire-bearing stones. On a certain mountain in the east, there are fire-bearing stones which are called in Greek terrobolem; they are male and female. When they are far from each other, the fire within them does not ignite. But when by chance the female draws near to the male, the fire is at once kindled, with the result that everything around the mountain burns.

For this reason, men of God, you who follow this way of life, stay well clear of women, lest when you and they approach each other, the twin flame be kindled in you both and consume the good that Christ has bestowed upon you. For there are angels of Satan, always on the offensive against the righteous; not only holy men but chaste women too. Finally, Samson and Joseph were both were tempted by women. One triumphed; the other succumbed. Eve and Susanna were tempted; the latter held out; the former gave in. The heart, therefore, should be guarded and guided by all forms of divine teaching.

For the love of women, which has been the cause of sin from the beginning, that is from Adam to the present day, rages uncontrolled in the sons of disobedience.

Folio 93v – the age of man, continued. De lapidibus igniferis; Of fire-bearing stones.

Of The Age of Man.

Isidore sits on a chair, writing on a sloping desk the words '(ysid)oris (de) natu(ra) hominisI' Isidore, Concerning the Nature of Man.

Isidore sits on a chair, writing on a sloping desk the words ‘(ysid)oris (de) natu(ra) hominisI’ Isidore, Concerning the Nature of Man.

Quite the misogynistic treatise.

Text Translation:

Of the age of man There are six stages of life. Infancy, childhood, adolescence, youth, maturity and old age. The first age is infancy, which lasts from the time the child enters the light till it is seven. The second is childhood, that is, when the child is pure and not yet old enough to generate young; it extends to the fourteenth year. The third is adolescence, when the child is old enough to generate children; it lasts until the twenty-eighth year. The fourth is youth, the the most robust of all the ages; it ends in the fiftieth year. The fifth age is that of riper years, that is, of maturity, and represents the movement away from youth to old age; you are not yet ancient, but you are no longer young; the Greeks call someone at this age of maturity presbiteros, an elder; an old man they call geron. This age, beginning in the fiftieth year, ends in the seventieth. The sixth age is that of old age, which has no end-date; whatever of life is left after the five Previous ages is classed as ‘old age’. The final part of old age is senility, senium, so called because it marks the end of the sixth age, sexta etas.

Philosophers, therefore, have categorised human life in these six periods, during which it is changed and runs its race and comes to an end, which is death. So, let us proceed briefly through the above-mentioned categories of the ages, pointing out their etymology in the context of man.

[Read more…]

Facebook, Oh Facebook: L’Origine du monde. (NSFW)

L'Origine du monde, Gustave Courbet, 1866.

L’Origine du monde, Gustave Courbet, 1866.

L’Origine du Monde, The Origin of the World, is a famous and well known painting by Courbet. It’s a beautiful work, and housed at Musée d’Orsay, Paris. Facebook France decided that a small thumbnail of this work was deserving of censorship.

The dispute around Gustave Courbet‘s graphic 1866 oil painting “L’Origine du Monde” (The Origin of the World), has escalated with teacher is taking Facebook to a Parisian court over allegations of censorship. Frédéric Durand-Baïssas says the social media network blocked his account without notice when he posted a thumbnail with footage and information about the painting.

The incident took place in 2011 but it has taken years of wrangling to establish whether or not Facebook is liable to French law, as it regards itself as a U.S. company. The art-lover posted a clip of the Courbet work after the account of Danish sculptor Frode Steinicke went down for a similar violation of the website’s rules on nudity. The company reactivated Steinicke’s account, although without the allegedly offending piece.

“On the one hand, Facebook shows a total permissiveness regarding violence and ideas conveyed on the social network,” the teacher’s lawyer, Stéphane Cottineau, told the Associated Press in 2016. “And on the other hand, [it] shows an extreme prudishness regarding the body and nudity.”

I would think, at this point, with Facebook being up to their neck in unethical and questionable activities they refuse to do anything about might have given them a bit of a wake up call over their astonishing prudery. They don’t care about threats. They don’t care about people being harassed. They don’t care about people using their service to steal. They don’t care about fakery of any kind. Oh, but if there is even an implied nipple, they are on the case, you betcha! There isn’t even an attempt to understand that the rest of the world does not have such puritanical views. There is nothing wrong with the human body, and it’s past time Facebook stopped acting like it’s the biggest shame of all.

Via Raw Story.

Black Room.

The first landscape encountered in the Black Room interactive game (all images screenshots by the author for Hyperallergic).

The first landscape encountered in the Black Room interactive game (all images screenshots by the author for Hyperallergic).

The second landscape of Black Room.

The second landscape of Black Room.

Here’s an interesting game, Black Room:

The first few minutes of Black Room are a twist on my expectations. I know I’m not playing a traditional game. In fact, according the game’s homepage, I’m playing a “browser-based, narrative game about falling asleep while on your computer, on the internet,” where I play as “an insomniac on the verge of sleep, moving through shifting states of consciousness.”

Created and developed by Cassie McQuater, Black Room is free to play (with the option to donate money), and was “conceived as a feminist dungeon crawler, [and] features a majority female cast of video game sprites from the 1970s–current day.” After the game’s opening sequence — a blue light descends through a heron-filled sky before crashing to the ground and turning into a woman — my fingers are only allowed to do one thing: move my character to the right. As I do, the background comes alive with stars and fantastical birds. I’m moving through this dreamscape, alone. When I click on the “?” in the upper-right corner of the screen, I’m told, “The sky is vast. Yawning, you feel as though you’ve just woken from a long sleep. There is only one direction to travel.” Onward it is.

As a lifelong insomniac, I might have to give this one a try. You can read and see much more at Hyperallergic.

Design Crime: Art & Social Justice.

Stickers by Stuart Semple.

From spikes installed on window ledges to bars that divide benches into a set number of seats, examples of disciplinary architecture — otherwise known as hostile urban architecture — are all around us. Such designs deliberately restrict certain behaviors in public spaces, and while they affect everyone, they especially target homeless individuals, who cannot rest on these surfaces.

The UK-based artist Stuart Semple has created a campaign to try and raise awareness about these often subtle forms of social control. Today, he launched a website, Hostile Design, as a platform where people can easily and quickly spread word about these designs. It simply calls for anyone to photograph examples anywhere in the world, and share them on Instagram with the hashtag #hostiledesign. The website then aggregates these in a “design crime gallery.”

“Hostile design is design that intends to restrict freedom or somehow control a human being — be that homeless people, a skater or everyday humans congregating to enjoy themselves,” Semple told Hyperallergic. “The danger of hostile design is it’s so insidious. It’s so quiet, so camouflaged, that unless you know what it is, you accept it. And that blind acceptance makes things grow and spread.”

To further inform people beyond the digital sphere, he is also distributing stickers he created, which are available on the website. These “design crime” stickers are intended for pasting on offending surfaces and are available through pay-what-you-can pricing.

A bus stop in Bournemouth.

Living rural, I don’t see things like the above bus stop, which honestly shocked me. I’m about the size of a twig, and trying to sit on that “bench” would be very uncomfortable for me. Has it become so important to us to keep the afflicted and unfortunate out of sight that we willingly go along with being punished by this “disciplinary architecture”? This certainly strikes me as immoral and unethical, making every surrounding hostile because oh my, someone might actually find a place they could lie down and sleep, the horror! Par for the course, there’s zero effort to do anything about the problem of homeless people, but there’s a whole lot of effort going into driving them away from all public spaces. Certainly does not speak well of us. This isn’t just about driving the unfortunate out of sight, there’s also a public stair handrail, which has a block placed on it, just in case anyone had a fit of happy and wanted to slide on the railing.

I can’t say I’ve noticed anything like this in Bismarck, but I’m arming myself with stickers, and I’ll be looking.

There’s much more to read and see at Hyperallergic.

Abdominal Organs, Genitals, Semen, Menstrual Blood, Fetus, Heredity.

Isidore sits on a chair, writing on a sloping desk the words '(ysid)oris (de) natu(ra) hominisI' Isidore, Concerning the Nature of Man.

Isidore sits on a chair, writing on a sloping desk the words ‘(ysid)oris (de) natu(ra) hominisI’ Isidore, Concerning the Nature of Man.

Oh, I have to say that this entry is most entertaining, in a trainwreck sort of way.

Text Translation:

Only women have a womb; in it they conceive as in a small cup; but there are writers who assign a womb to either sex, often calling it venter, belly – and not just poets, but others also. The womb is called uterus because it is double and divides itself into two parts which bend in different and opposing directions like a ram’s horn; or because it is filled inside with a fetus. For this reason it is called uter, a bag, because it has something inside it, such as limbs and intestines. Paunch, aqualiculus, is properly the word for a pig’s belly. For this reason it is translated as venter, belly. It is called the matrix because the baby is generated in it. It fosters the semen it has received, and by cherishing it, turns it into flesh; and what it has turned into flesh, it separates into parts of the body. The vulva is so called as if it were a folding-door, that is, the door of the belly; either because it receives the semen or because the fetus goes forth from it.

[Read more…]

Bellicorum instrumentorum liber (1420).

Bellicorum instrumentorum liber,  Book of warfare devices, is a fascinating and absorbing inventor’s notebook. The title was bestowed by someone else, and it’s misleading as to the contents, which cover a very wide range of ideas.

Sometimes we try to invent something new by exploring within the bounds of what is known to be possible, and sometimes we invent by expanding those limits. For an imaginative engineer in the early fifteenth century — working more than two hundred years before the discoveries of Newton — the process of invention would be often a curious mix of the two. You would know so little about mechanical force that you could conjure up almost anything and believe it to be practical. Of course, attempts to bring the designs to reality would often fail, but they might, on occasion, also succeed.

Suppose for a moment that you were such a person possessing a talent for gadgets in the early fifteenth century, or an engineer hoping to build marvelous machines and clever structures no one else had yet dreamed of — how would you go about showing your talents? And what if you were someone who wanted to own wonderful and mysterious devices, such as a prince — how would you find the person who could make these things? A remarkable testimony to this meeting of engineering skill, technological ignorance, individual initiative, and public demand can be found in the Bavarian State Library, in the sketchbook of an Italian inventor of the early fifteenth century. It is a volume of sixty-eight drawings advertising the inventions that Johannes (or Giovanni) de Fontana (ca. 1395–1455), who was both the engineer and the artist, hoped to sell to patrons. Thought to have been created sometime between 1415 and 1420, the work has no title by Fontana that has survived, but a later owner gave it the title Bellicorum instrumentorum liber — the Book of Warfare Devices — despite the fact that most of it does not concern military matters.

This is an absorbing insight into thought, knowledge, and the desire to create, and you can see the whole thing here, or see selected bits along with text at The Public Domain.

Diabolus artificiosus, artificial devil.

Diabolus artificiosus, artificial devil.

Heilender Baum, Healing Tree.

Heilender Baum, Healing Tree.

Spleen, Gallbladder, Intestines.

Isidore sits on a chair, writing on a sloping desk the words '(ysid)oris (de) natu(ra) hominisI' Isidore, Concerning the Nature of Man.

Isidore sits on a chair, writing on a sloping desk the words ‘(ysid)oris (de) natu(ra) hominisI’ Isidore, Concerning the Nature of Man.

Text Translation:

The spleen, splen, gets its name from supplementum, because it fills up the part opposite the liver lest there should be an empty space; some reckon that it was created as a seat of laughter. For we laugh with the spleen, grow angry with the bile, discern with the heart and love with the liver; the whole animal is formed from these four elements in harmony.

The gall bladder, fel, is so called because it is a little bag holding the humour called bile, bilis. The gullet, stomachus, is called in Greek os because, as the door, ostium, of the belly it takes in food and sends it on to the intestines.

The intestines, intestina, are so called because they are contained in the inner, interior, part of the body. They are arranged in long coils, so that they are not obstructed by food that has been swallowed. The caul, omentum, is a skin containing the greater part of the intestines; the Greeks call it epiploon. The diaphragm, disceptum intestinum, is so called because it separates the belly and other intestines from the lungs and heart. The blind intestine, cecum, is so called because it lacks an opening or exit; the Greeks call it tiaonentipon [tuphlon enteron]. The thin intestine is calledieiuna; from it comes ieiunium, fast day. The belly, venter, the bowel, alvus, and the womb, uterus, differ from each other. The belly digests food that has been swallowed and is visible from outside; it extends from the breast to the groin. It is called venter because it conveys throughout the body the food of life.

The bowel is the part that receives the food and is regularly purged. Sallust: ‘Pretending that he purged his bowels’ (History, 1, 52). It is also called the bowel, alvus, because it is washed out, abluere, that is, purged. For from it flows out excremental filth.

Folio 89v – the parts of man’s body, continued.

Blood, Veins, Lungs, Liver.

Isidore sits on a chair, writing on a sloping desk the words '(ysid)oris (de) natu(ra) hominisI' Isidore, Concerning the Nature of Man.

Isidore sits on a chair, writing on a sloping desk the words ‘(ysid)oris (de) natu(ra) hominisI’ Isidore, Concerning the Nature of Man.

Text Translation:

The veins, vena, are so called because they are the channels, vie, of flowing blood and streams which are spread throughout the whole body, by which the members are supplied with blood. Blood, sanguis, gets its name from Greek etymology, because it is active, it survives and it has life. When it is in the body, it is called sanguis; when it pours forth, it is called gore, cruor. It is called cruor because when it is spilled, it runs down, decurrere; or because when it runs, it sinks into the ground, corruere. Others take cruor to mean corrupt blood which is discharged from the body. Others say blood is called sanguis because it is sweet, suavis. Except in young people, the blood supply does not remain constant. For physicians say that it diminishes with age, which is why old people have tremors. Strictly speaking, however, blood is a property of the soul. For this reason women tear their cheeks in grief, and we furnish the dead with purple clothing and purple flowers.

Isidore on the parts of man’s body. The lung, pulmo, gets its name from the Greek. The Greeks call the lung, pleumon, because it acts as a fan for the heart, in which the pneuma, that is, the spirit resides, by which they are both activated and set in motion; for this reason lungs too are called pulmones. In Greek the spirit is called pneuma; by inflating and activating, it sends out and takes in air, causing the lungs to move and throb, opening in order to catch a breath, contracting to expel it, for it is the organ of the body.

The liver, iecur gets its name because it is the seat of a fire which flies up to the brain. From there the fire is spread to the eyes and other senses and members of the body, and by its own heat, draws the moisture from food to itself and turns it into blood which supplies each part of the body with food and nourishment. Pleasure and lust reside in the liver, according to those who debate scientific matters. The extremities of the liver are filaments, fibre, like the outer parts of leaves on the vine or like projecting tongues. They are said to be so called because among pagans they were borne by soothsayers in religious rites to altars of Phoebus, so that when they had been offered up and burned, the soothsayers would receive answers.

Folio 89r – the nature of man, continued. Ysidorus de membris hominis; Isidorus on the parts of man’s body.

Isidorus On The Nature Of Man.

Isidore sits on a chair, writing on a sloping desk the words '(ysid)oris (de) natu(ra) hominisI' Isidore, Concerning the Nature of Man.

Isidore sits on a chair, writing on a sloping desk the words ‘(ysid)oris (de) natu(ra) hominisI’ Isidore, Concerning the Nature of Man.

Text Translation:

Isidorus on the nature of man Nature, natura, is so called because it brings a thing to birth, nasci, for it has the power to beget and to form. Some have said that nature is God, by whom all things are created and exist. Race, genus, comes from gignere, to generate; this derives from the word for ‘earth’, from which all things spring. For the Greek word for ‘earth’ is ge. Life, vita, is so called from vigor, ‘active power’, or because it has within it the force of birth and growth. As a result, trees are said to have life, because they spring from the earth and grow. Man, homo, is so called because he is made from the soil, humus, as it says in the book of Genesis: ‘And the Lord God formed man of the dust of the ground’ (2:7). It is said incorrectly that man in his entirety is formed from two substances, that is, from the union of a soul and a body. Strictly speaking, man, homo, comes from soil, humus. The Greek word for man is antropos [anthropos], because he looks upwards, raised up from the ground to contemplate his creator. This is what the poet Ovid means, when he says: ‘And though other animals are prone and fix their gaze upon the earth, he gave to man an uplifted face and bade him look at heaven and raise his countenance to the stars.’ (Metamorphoses, 1, 84-6). Standing erect, he looks at the heavens in search of God; he does not turn towards the ground, like the beasts who have been fashioned by nature and obedience to their appetite to bend their heads. But man is twofold: inner and outer.

[Read more…]

Trees.

The major initial 'A', type 3, marks the start of the section on trees and plants. The stem of the letter is formed by a sweeping dragon's tail.

The major initial ‘A’, type 3, marks the start of the section on trees and plants. The stem of the letter is formed by a sweeping dragon’s tail.

Another very long entry.

Text Translation:

Of trees. The word for trees, arbores, and grasses, herbe, is believed to come from arva, a field, because they adhere to the earth with their roots which lie fast within it. The two words are almost the same, because one springs from the other. For when you throw a seed into the earth, first a grass shoot rises. Thereafter, with nourishment, it grows into a tree and within a short time, from looking down at shoot of grass you are looking up at a sapling.

[Read more…]