rust & yearnings

The political work is instinctual to me; it makes sense in any crisis to bring together as many people as possible to understand a situation and to then take action. But the political work is also sometimes slow moving, even when we are all speeding and incredibly busy. So, I did other work that I felt, by my own standards, was more tangible. Like organizing a group chat of the queers I know who need medication on a regular basis. Or joining the local Mutual Aid Groups (and then promptly leaving all of the groups, which was simply a matter of exiting the Signal threads). Making a phone tree that was unreasonably the size of a phone book itself was an early action, too. And of course, cooking. There have been gallons upon gallons of pho. And gumbo. And at least 1,000 meatballs. Anything to attempt at satiating what I knew would become a growing hunger inside of me for a normalcy that still has not yet returned.

Things were deteriorating quickly all around me. By March’s end, my mom and I are on hold with her retirement company. She wants to get her money out of her account before the stock market steals it all away. This economic system routinely comes tumbling down for her; and often does it too line the pockets of the already ultra-wealthy. She has earned her retirement from working at the same alterations shop for over 20 years. She is paid for the time it takes to hand sew sequins onto wedding gowns that cost more than her year’s entire salary. She makes the inseam of your boutique jeans go from 32” to 30” with you never knowing the difference. She helps make people feel good, never questioning their own frivolousness in paying someone else to replace a missing button on their jacket. Her job has treated her well. This pandemic was beginning to test it as she’s filed for unemployment, without assistance from her bosses. The alliances that had shaped her life up until this point were beginning to fall apart, as is the case for so many of us. 

It would become easier in the summer, but even then, the sweaty walks and the sitting outside in the beating sun just to eat a meal with someone who I wasn’t also sleeping with most nights began to tire me. I was unsatisfiable. I am lucky to have eaten many good meals, celebrate even more pandemic birthdays, and have extra money to keep supporting my parents’ and sister’s bills in between our socially distanced visits. Things would seem relatively calm for some weeks, when I felt like the weather wasn’t badgering on me. Which is to also say, that when things felt turbulent, it really just meant I was incredibly sad. 

As I’ve been writing this piece in my mind, mulling over—as I usually do—which details feel relevant enough to evidence in words, the world around us has danced to the precipice of something new and back again. In between it all, I have had some of the most elaborate dreams of my life, the dreams at the heart of how I wish life could be. 

I am home in Viet Nam. The sky is a dreamy pink, small stripes of orange and some residual blue as the sun sets and the moon takes over. I am sitting by the water and before me stretches a few miles of the bay. On the other side, mountains: spotted gray from granite and green from trees. I think to myself, “this is beautiful” and I take out my phone so I don’t forget what this looks like. My mom is here with me and it is quiet and perfect. Standing in line waiting to buy coffee from a street vendor, I think to myself, “wow, I get to be here,”; there are children and their parents who look my kin weaving around my stillness on the side of the road. I smile at someone I clock to be like me: a little odd, short haired, sweet looking in the face, stern and tough but kind in spirit. Then I wake up. It’s a dream. And all I know is that it’s a beautiful, perfect dream. 

While time stretched and I could dream and I could travel in my mind, buoyed by my memories, telling stories that after the 3rd or 4th re-telling feels almost untrue, time also pulled me back to reality. To the everyday where I had few answers for the big question of: what now? 

So what of time now? What is its worth? And what is worth it? I wear a watch every day still and I check my calendar still. And I still want Fridays to feel how Fridays are supposed to feel, still: they should release me. I still want to wake up slow on a Sunday, my favorite day, still. Things feel numbered and open all at once. Do I measure the worth of my life in this way or that? Do I consider tragedy to be where we start or is it having a witness to it that makes the clock run? Do I count the pints of soup I have made? What about the distance between us? There have been more cardinals than usual, but I’m really not counting. I do miss the children in the streets and the laughter beaming from their hands. Making sense of quiet and calling this place, my ever-growing city of just nearly 270,000 people, a ghost town seems a little defeatist; some days it seems just right, and some days it feels like an opening: to stop counting the time. 

There is a slowness of this period that I have come to appreciate, even as it frustrates me. The slowness to remember and reconsider and re-learn the basic unit of relating: care; to care for each other and to care for ourselves. And we are being subject to the realities of care’s absence: there are millions of people—while they toil and make our world turn, even against the heaviest measures of despair—are disregarded as undeserving of housing, of health(care), of food, of life itself. 

These systems of violence and domination continue to evolve, as showcased by this next phase of neoliberalism, with its elite colors and sloganeering. Coca-Cola racial justice investments and Nike’s you can do it to end racism and NFL’s $250,000,000 check to shut it (what, exactly?) down. Our task is more urgent than ever, yet there is still, simply this: you and I making a road where perhaps previously there was not, where perhaps previously there were, and it had been bombed or torn apart.

I am on the eve of my second pandemic birthday. And between the last time I dared contemplate how this ends and this moment now, there have been attempted coups and multiple mass shootings; there have been more vaccines distributed in the 1st world and essentially none for our sisters, brothers, and kin to the global south. Schools in my city are reopening and the people who suffer are made to blame each other.

A pandemic of this kind, through which a virus has served as the vehicle sounding the sirens of human plight, has the potential to lure us towards conclusions about the ever-deepening crises of white supremacy, patriarchy, and capitalism that will be regretful for us in the long-term. Namely, while it is true many things are outside of our control, like how a virus may mutate or transmit, there is so much more that is within our control.

We have witnessed that even in the middle of a pandemic, our people have risen up across the globe to declare that there must be another way to live. What deserves to be said again and again is that on one hand there is the science of this pandemic and the science of greed which profits on sickness; on the other is clear the science of solidarity; the science of organizing; the science of returning people back to each other; a sense of attention, a regard for care, an interest in ourselves and each other and the planet as people and places worthy of a world different than what centuries of violence and domination have conditioned and forced us toward.

At last, I do not know what the end of this pandemic means. But it seems to the hopeful, revolutionary optimist in me, that we have tried our raggedy best this year. I have appreciated more than ever our attempts at an honesty we may not have been willing to demonstrate. It seems to me that I haven’t been the only one to lie about how much I don’t know. And if you are looking for a script right now, about how to be, or how to cope, or how to regard yourself as belonging to those around you who do not look like you or speak like you or understand as you understand, I hope you’ll remember that there is no one else to make the future but us if we are to see ourselves in it.

I am embarrassed by my desperate need for things to return to normal. I am so desperate that I lay awake at night: wanting something I know I cannot have and the intelligent part of me knows that if I could have it, it would not be good for me or the people I love. The desperation is also a grief, fear, fatigue. But I also lay awake some nights taking audit of my gratitude; that beside me is my lover deep in restful sleep, that somehow in the morning our hands always find each other; and when we get out of bed, to make breakfast, or step outside: there is another day that affords me the time to learn how to be more human, and perhaps that is what this is worth. And those of us who still have it in us, and even those of us who feel that we have lost it, we must help this situation by becoming more and more human, as that is the only way I would want this to end. 

 “Woman”—with its complexities, contradictions, and its constant dance against/with/for colonization, white supremacy, patriarchy and transphobia, and capitalism—is not a matter of biology. It’s instead the active choosing of the relationships, connections, desires, acts of care and love we are trained to cast away and make invisible. 

Women’s regard is what makes me the dyke gender non-conforming person I am. It is what gives me the conviction to be on testosterone and feel confident that I can be a woman of a different kind. 

 The women who make me woman are the women who clearly have defied all odds to be their own, in a terrifying and heart wrenching world which takes from them everything: their bodies, their joy, their love, and their care. The ones who have been called failed women, because of their skin, desire, shape and size of their body, or ability of their body. The ones who have strapped guns to their backs to harvest the field and have written poems at wartime; whose strongest political directive, whose clearest tactical skill comes from a place of deep knowing that the care we have for each other allows care for ourselves, and that is what gives everything in this fleeting lifetime meaning. 

To be women, in the morning: 

I wake up and question the width of my own hips or contest the shape of my chest, wondering if it is meant to look this way. I wonder where else this body could have hair and why don’t I have it there. I argue with myself in the mirror; on today’s menu of misogyny, do I want to be seen first as a man and then a woman or a be seen first as a woman and then a man? I try to accept that when I leave the mirror, my want won’t matter. I clean my skin with an alcohol pad and inject testosterone into my body. This is one year and not much has changed. I cringe at being called “sir” for my voice and mustache as much as I cringe at being called “ma’am” for my hips and breasts. I am anxious that what I believe lovers love about me is different than what they may actually love about me. I am worried about love. I wait still for the moment of “discovery”; for when someone claims I have lied about myself and that somehow that is more offensive than lying to myself to comfort them. I get good at redirecting the self-negating thoughts. This body hollows out on command when I am misnamed. I get ready. 

And in the same morning: 

I wake up and feel desire and heat in my bones for a woman. I imagine the skin of my arm touching my face to be the skin of another woman. I find tenderness with a certain name I can press my tongue into, so softly, without hesitation, as if that name were my own. I smile to myself imagining the full depth and gravity of the lives of the women around me. I read these women. Adrienne Rich writes: without tenderness, we are in hell. And Toni Morrison said: It is more interesting, more complicated, more intellectually demanding and more morally demanding to love somebody, to take care of somebody, to make one other person feel good. And my body eases in the middle of a world on fire. I remember to keep caring, to smooth the callouses, to enjoy the fruit. I get back to the ground, to the earth, to my own body that women make possible; whether with piss your pants laughter, unashamed crying in public, or the caring nudge of a plate of food in my face: eat, you have to eat. So then I look in the mirror at myself and think: oh, there she is. There’s the woman I’ve been looking for. There’s the woman I am choosing to be. 

The most significant relationships in my life have been with (other) women, somewhere on their journey – whether across borders, lifetimes, bodies, or binaries. We bear a kind of witness for each other that tells me that I can’t separate my gender and my desires. Who I am is who I want is who I want to be. No more flattening, no more making the parameters of this life small, the possibility of this life small—when our lives deserve to be big, complex, ever-changing, bursting at the seams with the invitation to constantly become what we are seeking of and in each other. 

For a long time I have seen this body as nothing more than a failed project. This body: Viet, survivor, migrant, gay, gender non-conforming, girl, weirdo, woman, freak. I learned early that my body would not be my own unless I fight for it. I have been fighting for it for a very long time. And I love it just a little better now, having given myself permission to belong to this body and to remember womanhood is something ever expansive. 

I choose woman for myself because I want to honor my own pain and misery and heartache and joy and pleasure; because I want to be like those women in my life who have a steady generosity to stand witness for the pain and misery and heartache and joy and pleasure of others—as friends, family, and lovers. 

I am 10 years old and the only way I am speaking to the world is through a composition notebook drowning with badly written and very sad poems. My dad has gone to jail and I feel utterly alone. In my yearbook, my English teacher, Mrs. Roberts wrote: keep writing, you’re good at it. So, this is for me, for the women to whom I owe my life and belonging. For the women who have given me the chance to choose and to be. And to be of them.

I don’t think that I can say this enough: we are human beings and we have our shit. We carry with us the traumas we experience from early ages, that we don’t start developing different coping mechanisms for until later in life. For some of us, it is much later in life or it is never actually dealt with at all.

Being in movement has taught me that movement brings together the maladjusted weirdos of society who have decided or have been led to doing something about their own and others’ maladjustment. When I say “maladjusted” I am capturing a pretty broad stroke of people who are, by the standards of this system and society, not fit to be a part of this system and society. We are rightfully upset, uncomfortable, and angry. In most aspects of our lives – at our jobs, in our classrooms, in our neighborhoods, and most public spaces, including those that are allegedly democratically elected to represent us, we do not belong nor do we have power.

Movement is where we have power. Movement is where those of us who have seen the most fucked up shit; have made a whole lot out of the nothing slapped to us by capitalism; have had to endure the incredulous crimes against humanity, whether it be gentrification or police brutality, homelessness or addiction, incarceration or unemployment; have once believed that we might not survive another day have managed to find others, to find a way, and to fight for our right to life every day.

The power we have in movement spaces is beautiful, transformative, and sometimes (and increasingly so) threatening to those who have power over us. But the power we have can sometimes fuck us up. Let’s be real. Sometimes we get power and suddenly no one is a friend, it’s only foes. And it’s especially foes if not everyone agrees with us. Sometimes we get power and we become stagnant, we start operating in the interest of preserving our own power, instead of remembering why people’s power means anything to begin with: we have to build with other people to win. Our fingers tight as a fist are much stronger than they are a part. Our arms linked are a much stronger barricade than our shoulders alone in the cold. The harmony of many voices is much louder than just one.

The movement gives us power and we start acting like calling out greedy politicians and corporate profiteers or politicians who want to rid the world of queer and trans people is the same as calling out our cousin who makes sexist jokes at the family reunion or even a fellow organizer who takes up a lot of space as a white person. These are fundamentally different relationships. Our relationships to capitalism, white supremacy, and patriarchy as pillars holding up a destructive and deadly system is fundamentally different than our relationships to the human beings who have to survive these systems. 

The state is an oppressive force that seeks to cultivate division and thrives on our disconnection and alienation from each other. Let’s try our best to not feed it with our harms and grievances as if it could help us resolve them.

Our movement is, in many ways, fighting to confront the state. We are disrupting the institutions and systems harming our people. Our movement is not mechanized with an oppressive ideology; we are not weaponizing ourselves toward profit; we are not propping up fake democracy to make the rich more comfortable; we are not fighting to dispose of our people, leave our people behind or for dead. If we are truly building our movement to confront the state, we’ve got to stop treating each other like the mistakes we commit are the same heinous crimes that the state commits against our people. We are all capable of causing harm but we can’t operate as if the harm we cause to each other is the same as what we experience from the state. Often, the harm we cause to each other happens in the process of trying to build a different world.

Somewhere along the lines, the idea of “calling in” was put in opposition to “calling out.” I don’t believe that such dichotomy exists, since I think that our accountability should be more rooted in our understanding of power, to each other and to the forces that seek to exert power over us, than rooted in our individualism and selfishness about who gets to be right and who is wrong.

But ultimately, whether you want to call in or call out, let’s all try to be on the same page about who our shared enemy is – and it is not each other. I stick by a lot of what I originally wrote in that piece in 2013. Movement building is about relationship building. And it’s also about nuance. In the piece I elaborated on how we use our relationships as the basis for determining whether we "call in" or "call out." I’m still less interested in how we label our processes for holding each other accountable and more interested in the process itself. Some questions that I would pose to folks when they are deciding how they want to deal with an oppressive situation are: what is the depth of the relationship I have with this person? Are they someone I consider an acquaintance? A friend? A comrade? What values do we share (if any) and what are they? 

There are deeper political questions that should inform how to hold people accountable, too -- because everything is political and more importantly, because everything requires us to think of ourselves within the context of a broader society. Our society necessitates harm in order to thrive and it can either continue to thrive or be delegitimized based on our responses to harm. We live in a real society of disposability. We talk about it a lot but I think sometimes we forget how entrenched we are in it. When we talk about the prison industrial complex, we are talking about a world that puts people in cages for the rest of their lives because of an accountability system where the state arbitrates who gets to make mistakes and who doesn't. The structural violence carried out by the state shapes and informs how we relate to each other interpersonally.

Lately I’ve been returning to the fact that we are human beings. This kind of statement is obviously a little oversimplifying. We are human beings who are greedy, selfish, cruel, unforgiving, vengeful and also deeply feeling, compassionate, remorseful, creative, apologetic, loving, and caring. Some of the human beings on this earth commit viler nastiness than just being human – we know that this shows up in our communities and in the broader world as sexual, emotional, and physical violence, all tied and connected to capitalist exploitation and oppression: white supremacy and anti-blackness, transmisogyny and homophobia, islamophobia and xenophobia, Zionism and anti-Semitism and more.

I'm not saying that there is never harm nor that we should martyrize ourselves to minimize the harm we experience. I'm saying we should remember we have all caused harm, have the propensity to cause harm and if causing harm or making mistakes were the basis for whether or not we maintain community with each other instead of our humanity, our dignity, our aptitude for change, and our belief in a radically different and better world, we'd have no community. And probably just as scary, if not more, we’d have no movement.

There is no perfect way to deal with harm or conflict. We are trying our best to maintain our relationship to each other and ourselves in a world that is routinely dehumanizing, under a system that doesn’t care about what we mean to each other. But we should care about what we mean to each other.

As a queer and gender non-conforming person of color, a migrant from Viet Nam, and a communist, what keeps me alive is the fact that everything changes – that in fact, everything must change. When something has stopped changing, it’s dead. If there’s nothing that is useful from this piece, any of my (largely unoriginal) musings on power, accountability, movement, and the state – I hope at least that we can all remember and respect that everything changes. That this be a gift we do not take for granted, that this be a gift we give to each other in service of a better world, a world where not only are we capable of transforming but one that our transformation made possible.