A Unified Theory Of Bob Dylan’s Weirdness

Bill Wyman hones in on Dylan’s artistic process, which shows that the singer-songwriter “doesn’t trust mediation or planning” and aims to “strip away everything that stands between Bob Dylan’s art and his audience.” He finds that this approach seems to explain both Dylan’s relentless touring and the astonishing inconsistency of his increasingly self-produced studio albums, both of which offer – for better or worse – Dylan just being Dylan. About that touring:

In Chronicles, Dylan details, with seeming frankness, the aimlessness that brought him to a slough of despond at the end of the ’80s. He may have been facing what all rock stars who survive face, which is how to grow old gracefully in a medium cruelly tied to youthfulness. He resolved to get out and play his songs—and went back on the road in 1988 with a small, seldom-changing backing ensemble, with whom he delved into his back pages, including many songs he’d never played live before.

Here’s the odd thing—26 years on, he hasn’t stopped. He’s been playing about 100 shows annually ever since, growling through a set of songs old and new with a small band. It’s an endeavor that for a good chunk of each year keeps him on a private bus and, in the U.S. at least, in relatively crummy hotel and motel rooms. … The shows at first may have been a tonic, but over time they revealed themselves to be a panacea. It must have struck Dylan: How could he look foolish if he just kept doing the same thing? If he were an artist, he would continue to create and show his art publicly. If he were a celebrity, he would appear in public. And if he were a seer, a prophet, or even a god, well, he would let folks pay and see for themselves how mortal such figures actually were.

Wyman’s conclusion about understanding Dylan:

If Bob Dylan is a question, maybe this is the answer. Given the chance, Dylan will give the audience his art, unadulterated, as he creates it, and nothing more. He believes it’s a corruption of his art to be directed by someone else’s sensibility. In its own weird way, isn’t this one sacred connection between artist and audience? It might be nicer if he did things differently. It might be more palatable, more commercially successful. (He might be somewhere by now.) This is what ties together his signal creations, his ongoing shows, and even the wretched albums of the ’80s and ’90s; what he does might be sublime and ineffable or yet also coarse and unsuccessful; it is what it is, defined by where it comes from, not what it should be. Even his remoteness is a by-product; it’s what he deserves after having given his all. Call the work art, call it crap, call it Spanish boots of Spanish leather, but in the end it’s the creation of an artist who defies us to ask for something more.

Recent Dish on Dylan here, here, and here.

Cosmo Discovers Girls Who Like Girls

June Thomas is thrilled with the magazine’s listicle “28 Mind-Blowing Lesbian Sex Positions”:

Ogling, mocking, and largely ignoring Cosmo’s sex advice has been a venerable tradition for decades now. Nevertheless, the rag has surely made a positive contribution to Americans’ sexual satisfaction. I don’t know if, after studying this slide show, women around the world will attempt the Rockin’ Rockette, the Hot Hair Salon, or even the Lazy Girl’s 69, but I’m certain that a few women will feel more confident in their first same-sex encounters. And that really does blow my mind.

But Samantha Allen thinks something is missing:

[U]ltimately, the “Passionate Pole Dancer,” like so many of Cosmo’s lesbian sex positions, reduces the experience of lesbian sex to clitoral grinding. Only two of Cosmo’s 28 illustrations make visual reference to penetration. The remainder of them are depictions of beautiful women languorously writhing in pleasure with their legs wrapped around one another. This inordinate focus on non-penetrative intercourse is a common trope in mainstream depictions of lesbian intercourse. Lesbian poet Eileen Myles described Blue Is the Warmest Color, for example, as a “no-lesbian-sex movie renowned and lauded for its bold lesbian sex.” The leads in Blue Is the Warmest Color scissor in a dozen different positions but we never once see them penetrate each other.

Meanwhile, Allison P. Davis snarks affectionately, “While the subject matter might be new, the spirit is classic Cosmo: Its editors continue their commitment to encouraging sexual exploration and making sure that all women – no matter what they’re into – have access to punnily named sex positions.”

Dick Crit

Comedian Janet Silverman had never seen a dicpic before she decided to watch a slideshow of 89 of them selected by her friends, filming her reactions throughout. It made for a SFW video with NSFW language:

Emma Gray picks some of Silverman’s responses:

“I’m not a size queen or anything… but this one’s very short.”

“The first thing I thought right now was: gerbil.”

“This reminds me of a scary movie.”

If this doesn’t serve as a PSA for not sending photos of your private parts, we’re not sure what will.

The Dish covered a NSFW tumblr with a similar premise, Critique My Dick Pic, here and here.

(Hat tip: The Hairpin)

I See London, I See France …

Morwenna Ferrier finds that fewer French women are sunbathing topless. Is American media culture to blame?

Alice Pfeiffer, a 29-year-old Anglo-French journalist (who, incidentally does sunbathe topless in Biarritz, Guéthary, Monaco and surfing resort Hossegor), thinks the decline is inextricably linked to social media: “Young women in their 20s do it less because they are aware that … you can end up topless on your own Facebook wall.”

Pfeiffer blames “pop-porn culture – Miley Cyrus to American Apparel, ie aggressive naked imagery of young girls” – for the shift in perception of going topless. “Globalisation and Americanisation of women’s portrayal and sexiness in France has pushed away gentle (and generally harmless) French eroticism towards porno, frontal, hyper-sexualised consciousness,” she says. “Nudist, beach-like freedom is not what it used to be … breasts no longer feel innocent or temporarily asexual.”

The Germans, apparently, are the most likely to go nude at the beach. Rebecca Schuman wishes Americans would follow suit:

[A]s frantic as Americans get about the public dirty-pillows-baring of nubile young women, even self-professed progressives seem to balk at the free flaunting of a diverse array of bodies, i.e. nudity that “nobody wants to see”: older bodies, overweight bodies, scarred bodies, bodies who dare to have birthed children and remain unashamed about it. Consider Jezebel’s Kelly Faircloth, who just last week scolded the entire Speedo-wearing world—on a site that prides itself on body acceptance.

You’ll never see a German shocked at the sight of a rotund 65-year-old man with his Schawnz und Eier semi-clad by a Speedo or totally nackt; young Germans frolicking bare-breasted by the pool will receive at most a blasé once-over from their male companions. Of course, if your religion (or, like me, your infernal pallor) requires modesty at the beach, then by all means wear whatever you want. But for those whose prudery (and dislike of seeing others) comes not from necessity but conditioning? Maybe a little “free body culture” wouldn’t hurt.

Aural Sex

Autonomous Sensory Meridian Response, or ASMR for short, refers to the pleasant tingles some people get from certain sensations, particularly whispers and other soft sounds. The little-understood phenomenon has not attracted much scientific research, but has spawned a sizable community on YouTube, where a search for “ASMR” results in 2.8 million hits. Jordan Pearson takes a look at this subculture and the wildly popular videos, like the one above, that its members produce and consume:

ASMR as an internet phenomenon that took off in 2010, when a Reddit thread asking if anyone else had ever experienced it went viral, and thousands of people realized they weren’t the only ones who’d noticed the pleasant and foreign feeling. An internet subculture of roleplay videos meant to evoke the sensation has since taken off. Tingle-seekers—lots of them—watch videos delivering agreed-upon triggers like soft whispers in order to feel what devotees vaguely describe as “brain orgasms” or pleasant tingles, though there really isn’t any word in the English language to accurately describe the strange sensation.

Many people have started making these videos themselves—gaining hundreds of thousands of YouTube subscribers along the way—and often with a twist: elaborate roleplaying with a weirdly maternal bent.  “The most popular roleplay requests are the ones that involve a lot of what I call ‘personal attention.’ An example of that would be, if you go to the eye doctor, for instance, they’re going to be very close to you,” Ally Maque, an ASMR YouTube personality with over one hundred thousand subscribers told me. …

“I think the ASMR movement, demanding eye contact and prolonged attention, has sort of an undercurrent of optimism and care in the videos themselves that’s really nice. It’s hopeful,” Nitin Ahuja, a doctor and academic who published a recent paper on the topic, told me. “That’s really interesting to see against a backdrop of cynicism about technology wholesale.” Whether the popularity of ASMR videos that express caring and otherwise loving sentiments is a good or a bad thing, broadly speaking, is beside the point and probably a little unfair to the people who enjoy them, Ahuja said.

Selling Someone Else’s Body

Milo Scanlon reflects on his experience as a trans male sex worker. He describes how he’d “only used crack a few times when I [began] letting my dealer, easily 30 years my senior, fuck me in exchange for more”:

Gender identity and sex work intersected strangely. Though my crack dealer sometimes misgendered me, he also referred to me playfully as his “boyfriend,” putting his arm around me as I sat on his lap, hoping he would shotgun me a hit. I probably “passed” as male, with my shaved head, bound chest, hairy legs, and skinny physique, leaving no body fat for feminine curves. However, naked from the waist down, letting some guy stick his dick inside me, I didn’t feel particularly masculine. I didn’t feel particularly anything, besides bored, in pain, and craving my next high.

Many trans people experience “gender dysphoria”, a feeling of disconnect or discontent between our bodies and our minds. I believe this is part of why some trans people do sex work. It’s not our body, even though we’re stuck inside of it. We don’t feel like it’s ours. So exchanging sexual access to it for money, especially if we’re struggling to pay for drugs, hormones, surgery, or even food or rent, doesn’t seem so outrageous. We’re already disconnected.

Scanlon’s post is part of The Toast‘s excellent series on trans issues.

Debased On A True Story

Michelle Huneven recalls feeling “a sense of powerlessness and an utter lack of recourse” once she realized the novelist T.C. Boyle had based a character – whom she describes as a “talentless airhead poseur” – on her. Her advice for the fictionalized:

Go fetal. Give the writer a good talking to. Write a letter of complaint. Write your own book, your way. Keep it to yourself and seethe. You can sue, but the bar for libel lawsuits involving fiction is very, very high. And so is the cost. According to the libel lawyer Elizabeth McNamara, the fictionalized, like all litigants, sue for one of two reasons: because they feel wronged, or for money.

Your ex-girlfriend has put you in a story; you’re unmistakable—that’s your hair color, your tattoo, your speech impediment—only she’s made you a rapist. Or your cheating, lying ex-boyfriend has written a best seller featuring you, your family, and all your best lines; he’s sold the screen rights, he’s raking it in. Why shouldn’t you have a share of the pot?

“Since time, immemorial writers have used real life to inspire them and build upon their experience,” says McNamara. “But invariably, characters diverge from reality.”

There’s the rub. And there goes your case, out the window.