#sex is always political

[lynxgriffin]

Have you ever played Undertale with a text randomizer?

No, but I'll be honest, stuff like that (or the AI-generated versions) doesn't really interest me. I like this game largely for the writing! Having it just be replaced with nonsense writing doesn't do much for me.

[doubleragnarok]

They looked sexier in my head...

[taliabhattwrites]

Thoughts on post-civ anarchism? It isn't primitivism nor a rejection of technology, if you wanna learn about it, here! ^-^ https://polcompballanarchy.miraheze.org/wiki/Post-Civilizationism

So I stopped having opinions on the various genres of leftism ever since I speedran Wittig's disillusionment with leftists, given their neglect of women's issues.

Despite the increasing proletarianization of women the world over, I've seen far too much rhetoric on how women don't have "real jobs" or worthy of organizing with, and the pervasive issues of misogyny and sexual abuse in nearly all organizing spaces irrespective of the specific ideology is particularly telling.

I saw a leaflet that one of the communist parties in Kerala had to print once, chiding men for preventing their wives from attending org meetings and also for treating those meetings like a place to find women to marry, instead of treating women like comrades.

Which is really cutting to the heart of the issues for me: No matter how much an ML tells an anarchist to read Engels, a lot of leftist men have a worse analysis of women's plight than an English factory-owner had in the 19th century. They don't see women as comrades, as fellow proletarians waging a common struggle with them, and they by and large still value the patriarchal benefits of naturalizing the labor women do and want to preserve that.

When they invent a tendency where that isn't the common attitude amongst leftist men, I'll take a look.

[transmaverique]

amab and afab, if they were used as shorthand for the actual full phrases that they signify, with emphasis on the "assigned" part, and an understanding that they are enforcements of normative (ie, dyadic and cisgender and binary) sex, would be like. really useful. but people took the terms and started using them as shorthand FOR normative sex instead of the ENFORCEMENT OF normative sex. so when other trans people (almost always dyadic trans people) ask for your agab they are almost always asking for your Original Genital Situation. your starting point, so to say. and the reason FOR asking is also almost always bc they are trying to also enforce a certain kind of normativity within queer spaces (which is stupid bc being queer is inherently non-normative but here we are). like, you cant be a lesbian if you're ftm, bc you ARE m, so if you ARE a lesbian, then that means you're lying about some aspect of your identity. does that make sense?

it is always always always incredibly.... i do not trust dyadic trans people that use cagab terms, even moreso than i do not trust dyadic trans people that just use agab terms. agab is also coopted intersex language, but the "coercive" part of cagab SPECIFICALLY refers to medical "intervention" of intersex characteristics, such as "corrective" surgeries and hrt. i am deeply fucking suspicious of any dyadic trans person that uses those terms exactly the same as described above, even moreso if they do so bc "all gender is coercive".

like. yeah. that's true. but you use these terms to erase and overtake intersex discussions on the medical abuse of intersex infants. and i cant help but wonder why you would feel the need to do that.

[cure-icy-writes]

the gender politics in persona five are so fucking real. ann is hesitant to do modeling full time because she’s victim blaming herself for what happened with kamoshida. ryuji obliviously mentions that ann is missing out on going for a communal bath, forgetting it’s not mixed bathing. yusuke and morgana both put her up on a pedestal-- yusuke seeing her as one of the muses of old, morgana seeing her as not just a love interest but as proof that he’s human, that he can be loved back by a human, and she’s just an object of his desire. 

makoto and sae especially-- sae wants her sister to seek power specifically because she’s a woman, because she knows how hard it is to be respected as a woman in this world and wants makoto to have the best chance possible, even though it’s only making makoto miserable to try and play respectability politics in a game where no one gives a damn about her genuine desire to help people. and it raises the question-- how long can people take advantage of her altruism before she gives up on it, before it’s easier to just be bitter and uncaring like she pretends? the road to power is a long one. she’s already tired.

[seoafin]

Anybody interested in the moralization of desire and porn, desirability politics, or just any text that confronts popular narratives of sex and porn and deconstructs them in an easily digestible way should read a right to sex by amia srinivasan

[cashweasel]

Healing abilities could not heal this fast enough

[homoeroticgrappling]

Seeing people freak out about this picture of Danhausen without makeup and being reminded that not everyone is deeply unwell about this man, therefore many people have only ever seen him with full Danhausen face... Much to think about

[botchbehemoth]

see the funny thing about the Abstract Miyazawan Yuri meme is that he says all that stuff in the interview. but then you read otherside picnic and find out how incredibly blatant and unsubtle it actually is

[heartshapedgreen]

been gushing with a friend about old people & how hot they are to me, and today she told me she's also starting to be into older people... my work here is done.

unrelated, i think i'm gonna add another side project & work on this short (HOPEFULLY) story with an old hag love interest for some more propaganda content. (and when i say old, i mean... pushing 60? i have an agenda.)

[secretmellowblog]

Another parallel between Valjean and Javert is that they’re eerily silent when captured or threatened.

Jean Valjean being captured by Patron-Minette:

The silence preserved by the prisoner, that precaution which had been carried to the point of forgetting all anxiety for his own life, that resistance opposed to the first impulse of nature, which is to utter a cry….

Javert being captured by Les Amis:

Javert had not uttered a single cry.

The other police spy who’s captured at the barricade— Le Cabuc— is not like Javert, in that he behaves like a normal person. He cries out in pain and anger and fear; he begs for mercy; he prays. But Javert is inhumanly tranquil, and reacts to his death with indifference.

Jean Valjean, when captured by Patron-Minette, is similar. He acts eerily “calm,” and inhumanly “silent.” Of course in Valjean’s case, he has to be silent, because he’s aware that the police would only hurt him if they arrived; his politeness is also a survival strategy. Knowing how to behave in a superficially polite solicitous way to avoid punishment from authority is clearly something he’s had to learn to survive prison.

This parallel feels like another way the trauma of prison has affected both of Valjean and Javert’s lives. Javert spent time in prison as a child, Valjean spent nineteen years serving his sentence— and both of them have now learned to silence “the first impulse of nature” to cry for help. They know instinctively how to behave in situations where they are trapped in another person’s power and have no autonomy. They are able to remain calm and tranquil and even “polite” even when they’re threatened with death.

[canichangemyblogname]

I watched all eight episodes of season 1 of Blue Eye Samurai over the weekend. I then went browsing because I wanted to read some online reviews of the show to see what people were thinking of it and also because I wanted to interact with gifs and art, as the series is visually stunning.

Yet, in my search for opinions on the show, I came across several points I'd like to address in my own words:

Mizu’s history and identity are revealed piece-by-piece and the “peaches” scene with Mizu and Ringo at the lake is intended to be a major character reveal. I think it’s weird that some viewers got angry over other viewers intentionally not gendering Mizu until that reveal, rather than immediately jumping to gender the character as the other characters in the show do. The creators intentionally left Mizu’s gender and sexuality ambiguous (and quite literally wrote in lines to lead audiences to question both) to challenge the viewer’s gut assumption that this lone wolf samurai is a man. That intentional ambiguity will lead to wide and ambiguous interpretations of where Mizu fits in, if Mizu fits in at all. But don't just take my word for this:

Re: above. I also think it’s weird that some viewers got upset over other viewers continuing to acknowledge that Mizu has a very complicated relationship with her gender, even after that reveal. Canonically, she has a very complicated relationship with her identity. The character is intended to represent liminality in identity, where she’s often between identities in a world of forced binaries that aren’t (widely) socially recognized as binaries. But, again, don’t just take my word for this:

Mizu is both white and Japanese, but she is also not white and not Japanese simultaneously (too white to be Japanese and too Japanese to be white). She’s a woman and a man. She’s a man who’s a woman. She’s also a woman who’s not a woman (yet also not quite a man). But she’s also a woman; the creators said so. Mizu was raised as a boy and grew into a man, yet she was born a girl, and boyhood was imposed upon her. She’s a woman when she’s a man, a man when she’s a man, and a woman when she’s a woman.

Additionally, Mizu straddles the line between human and demon. She’s a human in the sense she’s mortal but a demon in the sense she’s not. She's human yet otherworldly. She's fallible yet greatness. She's both the ronin and the bride, the samurai and the onryō. In short, it’s complicated, and that’s the point. Ignoring that ignores a large part of her internal character struggle and development.

Mizu is intended to represent an “other,” someone who stands outside her society in every way and goes to lengths to hide this “otherness” to get by. Gender is a mask; a tool. She either hides behind a wide-brimmed hat, glasses, and laconic anger, or she hides behind makeup, her dress, and a frown. She fits in nowhere, no matter the identity she assumes. Mizu lives in a very different time period within a very different sociocultural & political system where the concept of gender and the language surrounding it is unlike what we are familiar with in our every-day lives. But, again, don’t just take my word for this:

It’s also weird that some viewers have gotten upset over the fact women and queer people (and especially queer women) see themselves in Mizu. Given her complicated relationship with identity under the patriarchy and colonial violence, I think Mizu is a great character for cis-het women and queer folks alike to relate to. Her character is also great for how she breaks the mold on the role of a biracial character in narratives about identity (she’s not some great bridge who will unite everyone). It does not hurt anyone that gender-fluid and nonbinary people see themselves in Mizu's identity and struggle with identity. It does not hurt anyone that lesbians see themselves in the way Mizu expresses her gender. It does not hurt anyone that trans men see themselves in Mizu's relationship with manhood or that trans women can see themselves in Mizu when Mama forces her to be a boy. It's also really cool that cis-het women see themselves in Mizu's struggles to find herself. Those upset over these things are missing critical aspects of Mizu's character and are no different from the other characters in the story. The only time Mizu is herself is when she’s just Mizu (“…her gender was Mizu”), and many of the other characters are unwilling to accept "just Mizu." Accepting her means accepting the complicatedness of her gender.

Being a woman under the patriarchy is complicated and gives women a complicated relationship with their gender and identity. It is dangerous to be a woman. Women face violence for being women. Being someone who challenges sex-prescribed norms and roles under patriarchy also gives someone a complicated relationship with their identity. It is dangerous to usurp gender norms and roles (then combine that with being a woman...). People who challenge the strict boxes they're assigned face violence for existing, too. Being a racial or ethnic minority in a racially homogeneous political system additionally gives someone a complicated relationship with their identity. It is dangerous to be an ethnic minority when the political system is reproduced on your exclusion and otherness. They, too, face violence for the circumstances of their birth. All of these things are true. None of them take away from the other.

Mizu is young-- in her early 20s-- and she has been hurt in deeply affecting ways. She's angry because she's been hurt in so many different ways. She's been hurt by gender violence, like "mama's" misogyny and the situation of her birth (her mother's rape and her near murder as a child), not to mention the violent and dehumanizing treatment of the women around her. She's been hurt by racial violence, like the way she has been tormented and abused since childhood for the way she looks (with people twice trying to kill her for this before adulthood). She's been hurt by state-sanctioned violence as she faces off against the opium, flesh, and black market traders working with white men in contravention of the Shogun's very policies, yet with sanction from the Shogun. She's been hurt by colonial violence, like the circumstances of her birth and the flood of human trafficking and weapons and drug trafficking in her country. She's had men break her bones and knock her down before, but only Fowler sexually differentiated her based on bone density and fracture.

Mizu also straddles the line between victim and murderer.

It seems like Mizu finding her 'feminine' and coming to terms with her 'female side' may be a part of her future character development. Women who feel caged by modern patriarchal systems and alienated from their bodies due to the patriarchy will see themselves in Mizu. They understand a desire for freedom that the narrow archetypes of the patriarchy do not afford them as women, and they see their anger and their desire for freedom in Mizu. This, especially considering that Mizu's development was driven by one of the creators' own experiences with womanhood:

No, Mizu does not pass as a man because she "hates women" or because she hates herself as a woman or being a woman. There are actual on-screen depictions of Mizu's misogyny, like her interactions with Akemi, and dressing like a man is not an instance of this. Mizu shows no discomfort with being a woman or being seen as a woman, especially when she intends to pass herself as and present as a woman. Mizu also shows the women in the series more grace and consideration than any man in the show, in whatever capacity available to her socially and politically, without revealing herself; many of the women have remarked that she is quite unlike other men, and she's okay with that, too.

When she lives on the farm with Mama and Mikio, Mizu shows no discomfort once she acclimates to the new life. But people take this as conclusive evidence of the "only time" she was happy. She was not. This life was also a dance, a performance. The story of her being both the ronin and the onryō revealed to the audience that this lifestyle also requires her to wear a mask and dance, just as the bride does. This mask is makeup, a wedding dress, and submission, and this performance is her gender as a wife. She still understands that she cannot fully be herself and only begins to express happiness and shed her reservation when she believes she is finally safe to be herself. Only to be betrayed. Being a man is her safety, and it is familiar. Being a boy protected her from the white men as a child, and it might protect her heart now.

Mizu shows no discomfort with being known as a woman, except when it potentially threatens her goals (see Ringo and the "peaches" scene). She also shows no discomfort with being known as, seen as, or referred to as a man. As an adult, she seems okay- even familiar- with people assuming she's a man and placing her into the role of a man. Yet, being born a girl who has boyhood violently imposed upon her (she did not choose what mama did to her) is also an incredibly important part of her lived experience. Being forced into boyhood, but growing into a man anyway became part of who she is. But, being a man isn’t just a part of who she became; it’s also expedient for her goals because men and women are ontologically different in her world and the system she lives under.

She's both because she's neither, because- ontologically- she fits nowhere. When other characters point out how "unlike" a man she is, she just shrugs it off, but not in a "well, yeah, because I'm NOT a man" sort of way, but in an "I'm unlike anyone, period," sort of way. She also does not seem offended by Madam Kaji saying that Mizu’s more man than any who have walked through her door.

(Mizu doesn’t even see herself as human, let alone a woman, as so defined by her society. And knowing that creators have stated her future arc is about coming into her “feminine era” or energy, I am actually scared that this show might fall into the trope of “domesticating”/“taming” the independent woman, complete with an allegory that her anger and lack of human-ness [in Mizu’s mind] is a result of a woman having too much “masculine energy” or being masculine in contravention of womanness.)

Some also seem to forget that once Mama and Mikio are dead, no one knows who she is or where she came from. They do not have her background, and they do not know about the bounty on her (who levied the bounty and why has not yet been explained). After their deaths, she could have gone free and started anew somehow. But in that moment, she chose to go back to life as a man and chose to pursue revenge for the circumstances of her birth. Going forward, this identity is no longer imposed upon her by Mama, or a result of erroneous conclusions from local kids and Master Eiji; it was because she wanted people to see her as a man and she was familiar with navigating her world, and thus her future, as a man. And it was because she was angry, too, and only men can act on their anger.

I do think it important to note that Mizu really began to allow herself to be vulnerable and open as a woman, until she was betrayed. The question I've been rattling around is: is this because she began to feel safe for the first time in her life, or is this part of how she sees women ontologically? Because she immediately returns to being a man and emotionally hard following her betrayal. But, she does seem willing to confide in Master Eiji, seek his advice, and convey her anxieties to him.

Being a man also confines Mizu to strict social boxes, and passing herself as a man is also dangerous.

Mizu doesn't suddenly get to do everything and anything she wants because she passes as a man. She has to consider her safety and the danger of her sex being "found out." She must also consider what will draw unnecessary attention to her and distract her from her goals. Many viewers, for example, were indignant that she did not offer to chaperone the mother and daughter and, instead, left them to the cold, only to drop some money at their feet later. The indignity fails consider that while she could bribe herself inside while passing as a man, she could not bribe in two strangers. Mizu is a strange man to that woman and does not necessarily have the social position to advocate for the mother and daughter. She also must consider that causing small social stirs would distract from her goals and draw certain attention to her. Mizu is also on a dangerous and violent quest.

Edo Japan was governed by strict class, age, and gender rules. Those rules applied to men as well as women. Mizu is still expected to act within these strict rules when she's a man. Being a man might allow her to pursue revenge, but she's still expected to put herself forward as a man, and that means following all the specific rules that apply to her class as a samurai, an artisan (or artist), and a man. That wide-brimmed hat, those orange-tinted glasses, and her laconic tendencies are also part of a performance. Being a boy is the first mask she wore and dance she performed, and she was originally (and tragically) forced into it.

Challenging the normative identities of her society does not guarantee her safety. She has limitations because of her "otherness," and the transgression of sex-prescribed roles has often landed people in hot water as opposed to saving them from boiling. Mizu is passing herself off as a man every day of her life at great risk to her. If her sex is "found out" on a larger scale, society won’t resort to or just start treating her as a woman. There are far worse fates than being perceived as a woman, and hers would not simply be a tsk-tsk, slap on the wrist; now you have to wear makeup. Let's not treat being a woman-- even with all the pressures, standards, fears, and risks that come with existing as a woman-- as the worst consequence for being ‘found out’ for transgressing normative identity.

The violence Mizu would face upon being "found out" won’t only be a consequence of being a "girl." Consider not just the fact she is female and “cross-dressing” (outside of theater), but also that she is a racial minority.

I also feel like many cis-het people either ignore or just cannot see the queerness in challenging gender roles (and thus also in stories that revolve around a subversion of sex-prescribed gender). They may not know how queerness-- or "otherness"-- leads to challenging strict social stratifications and binaries nor how challenging them is seen by the larger society as queer ("strange," "suspicious," "unconventional," even "dishonorable," and "fraudulent"), even when "queerness" (as in LGBTQ+) was not yet a concept as we understand it today.

Gender and sexuality- and the language we use to communicate who we are- varies greatly across time and culture. Edo Japan was governed by strict rules on what hairstyles, clothes, and weapons could be worn by which gender, age, and social group, and this was often enshrined in law. There were specific rules about who could have sex with whom and how. These values and rules were distinctly Japanese and would not incorporate Western influences until the late 1800s. Class was one of the most consequential features to define a person's fate in feudal Japan, and gender was quite stratified. This does not mean it's inappropriate for genderqueer people to see themselves in Mizu, nor does this mean that gender-variant identities didn’t exist in Edo Japan.

People in the past did not use the same language we do today to refer to themselves. Example: Alexander The Great did not call himself a "bisexual." We all understand this. However, there is a very weird trend of people using these differences in language and cultures across time to deny aspects of a historical person's life that societies today consider taboo, whether these aspects were considered taboo during that historical time period or not. Same example: people on Twitter complaining that Netflix "made" Alexander The Great "gay," and after people push back and point out that the man did, in fact, love and fuck men, hitting back with "homosexuality wasn't even a word back then" or "modern identity didn't exist back then." Sure, that word did not exist in 300s BCE Macedonia, but that doesn't mean the man didn't love men, nor does that mean that we can't recognize that he'd be considered "queer" by today's standards and language.

Genderqueer, as a word and as the concept is understood today, did not exist in feudal Japan, but the people did and feudal Japan had its own terms and concepts that referred to gender variance. But while the show takes place in Edo Japan, it is a modern adult animation series made by a French studio and two Americans (nationality). Mizu is additionally a fictional character, not a historical figure. She was not created in a vacuum. She was created in the 21st century and co-written by a man who got his start writing for Sex in the City and hails from a country that is in the midst of a giant moral panic about genderqueer/gender-variant people and gender non-conforming people.

This series was created by two Americans (nationality) for an American company. In some parts of that country, there are laws on the book strictly defining the bounds of men and women and dictating what clothes men and women could be prosecuted for wearing. Changes in language and identity over time mean that we can recognize that if Mizu lived in modern Texas, the law would consider her a drag performer, and modern political movements in the show creators' home country would include her under the queer umbrella.

So, yeah, there will also be genderqueer people who see themselves in Mizu, and there will be genderqueer fans who are firm about Mizu being queer to them and in their “headcanons.” The scene setting being Edo Japan, does not negate the modern ideas that influence the show. "Nonbinary didn't exist in Edo Japan" completely ignores that this show was created to explore the liminality of modern racial, gender, class, and normative identities. One of the creators was literally inspired by her own relationship with her biracial identity.

Ultimately, the fact Mizu, at this point in her journey, chooses to present and pass as a man and the fact her presented gender affects relationship dynamics with other characters (see: Taigen) gives this story a queer undertone. And this may have been largely unintentional: "She’s a girl, and he’s a guy, so, of course, they get together," < ignoring how said guy thinks she’s a guy and that she intentionally passes herself as a guy. Audiences ARE going to interpret this as queer because WE don’t live in Edo-era Japan. And I feel like people forget that Mizu can be a woman and the story can still have queer undertones to it at the same time.

[shimenchus]

it's so telling when someone says radical feminism is "white woman shit" and you bring up the fact that in many places such as africa or asia, the only feminism that prominently exists is radical feminism, and for those places it's just considered regular feminism that you get told those women live in places that aren't progressive enough for them to understand their actions properly. to say these women are too dumb to realize that their beliefs are "bad" simply because they don't align with western mainstream liberal feminism is rooted in xenophobia and racism, not to mention a lack of understanding of the struggles and violence women from these countries regularly go through, which can range anywhere from fgm to men rubbing and wiping their cum on the back of women's clothes in trains. but of course, as usual, there's no intelligent response to this so you just end up getting blocked or get rape wished on you.

[vhstown]

i think if hobie was a real person half the people who say they're fans of him would find him weird and make fun of him 😭

[drfaustus]

Just finished coriolanus and I.....hngngng something about violence as a metaphor for queer love and the way that this play is so focused on masculine identity through violence.....

yeah, yeah. i feel you. on returning to the play for a seminar paper, i was so struck by how in some ways, coriolanus himself is a figure of that ideal of masculinity-as-defined-by-violence taken too far. so far that it completely disfigures him. i was fascinated by how often he is imagined by others as disjointed wounded body parts. menenius and volumnia meticulously recount each of his wounds and where they sit on him—one on the shoulder, the left arm, on the neck, two on the thigh. twenty-seven in total following the taking of corioles. cominius calls him "a thing of blood" (2.2.104), whatever the hell that means. menenius even claims "the wounds become him" (2.1.120). he's engulfed by wounds—unique in the sense that they represent something physical—the literal scarred tissue on the body—but also something lacking. a cut is an empty space. i don't even know what to say about the citizen who claims they should stick their tongue in his wounds and speak for them—a weirdly specific violation. god and when he's told to sit put in the senate to hear the stories of his wounds recounted once again for political points, and has to plead to be let leave to try to heal, to become whole again. and all this because he's so good at being the pinnacle of violent masculinity—but really, it's that he's not allowed to be anything more than that at all. and it's all good until it's a threat to rome!

and the queer intimacy. the homoeroticism present is almost so weirdly blatant that it feels like there isn't much to say about it. i remember reading it last year for class and we all just laughed through my professor reading aufidius recounting his gay ass dreams about coriolanus because like. what the hell. shakespeare's most marlowe moment of all time honestly. and i mean, soldiers on the battlefield enter into a space where they're surrounded only by other men with the unique peril of the threat of violence that brings them together in comradery, and like, yeah, sometimes also gay sex i guess. certainly, violence is a part of it here too. coriolanus's use of the wedding bed metaphor comes with the elation of seeing comunius on the battlefield. but the moment with aufidius in 4.5 feels different to me because it's almost like a moment where the homoeroticism is off the battlefield, i am always struck by how coriolanus is essentially like "you can slit my throat and i'd completely understand." he expects aufidius to enact violence on him. but aufidius embraces him ("here i clip the anvil of my sword." clip means to embrace. but the anvil and sword kinda problematize my point here i guess, they're image of war, too). maybe the violence can never be escaped actually, wait maybe that's why their intimacy fails too. anyway. literally had that revelation while rereading this to post it.

[wonder-worker]

"...Walsingham, the monastic author of the St. Albans Chronicle, was by far [Alice Perrers'] harshest contemporary critic, who in his venom has (somewhat ironically) left us with the longest and most detailed account of her background and personality, her influence as Edward’s mistress, and her subsequent trial. He describes Alice as a shameless lowborn meretrix (a word variously translated as mistress, whore, or harlot), who “brought almost universal dishonour upon the king’s reputation […] and defiled virtually the whole kingdom of England with her disgraceful insolence.” Although Walsingham was not always accurate and, specifically in this case, clearly heavily biased against Alice, he nevertheless provides a truly contemporary account, and his importance as a source should not be underestimated. Likewise, the anonymous monk of St. Mary’s York recorded that in the Good Parliament the Commons (represented by their speaker, Sir Peter de la Mare) stated that it “would be of great gain to the kingdom to remove the said dame [Alice] from the presence of the king both as a matter of conscious and of the ill prosecution of the war.” During the same assembly, the bishop of Rochester, Thomas Brinton, preached from St. Paul’s Cross that “it is not fitting nor safe for all the keys of the kingdom to hang from the belt of one wife.” Although the word wife (uxoris) is used, it is widely accepted that this is a reference to Alice.”

-Laura Tompkins, '"Edward III's Gold-Digging Mistress": Alice Perrers, Gender, and Financial Power at the English Royal Court, 1360-1377", "Women and Economic Power in Premodern Courts" (edited by Cathleen Sarti). Italics by me.