from “The Melting Pot and Beyond,” by David Biale

51u+2xHneTL._SX329_BO1,204,203,200_Continuing my excerpting from Insider/Outsider: American Jews and Multiculturalism, this is from the first essay in the book, “The Melting Pot and Beyond,” by David Biale, a fascinating look at the Jewish role in forging the notion of the United States as a melting pot. This is from the section of the essay called “Jews Become White.”

When Jews came to America, they assumed both that America was different [from Europe] and that their “privileged” status as the emblematic minority [which Biale argues persuasively the Jews represented in Europe] would continue. The erection of educational quotas and the rise of a virulent American strain of anti-Semitism in the 1920s and 1930s confirmed the sense of continuities with Europe. The fact that such groups as the Ku Klux Klan targeted Jews together with African Americans reinforced the feeling of a commonality of persecution. But as anti-Semitism and formal discrimination waned in the post-World War II years and as Jews became economically successful, they found themselves for the first time in modern history doubly marginal: marginal to the majority culture, but also marginal among minorities. They were no longer a minority that defined the central political discourse of the majority culture [as they had been in Europe]. In the American histories of victims, Jews were no longer sociologically “the chosen people.”

Instead, with the rise of the civil rights movement, a very different narrative focusing on African Americans became dominant. As Cheryl Greenberg shows elsewhere in this book [in an essay called “Pluralism and Its Discontents: The Case of Blacks and Jews,” which is well worth reading], although it seemed for a period as if Jews might be able to wed their narrative to that of blacks in the rhetoric of the early civil rights movement, it quickly became apparent that the experiences of the two groups were fundamentally different: despite the mythic memory of enslavement in Egypt, the more recent history of Jews in Europe was not commensurate with the African American experience of slavery. In fact, despite the persecutions and disabilities suffered in Europe, the Jews had still enjoyed a degree of internal autonomy utterly different from that of African American slaves. Their culture in Europe may well have prepared them better than most immigrant groups for success in America. Thus, not only economic success and social integration but also an intrinsically different history divided the Jews from American blacks. Whether they liked it or not (and usually they did), the Jews in postwar America had become white. (27-8)

The indeterminacy of contemporary Jewish identity is often the cause of much communal hand-wringing. But instead of bemoaning these multiple identities, Jews need to begin to analyze what it means to negotiate them and, by doing so, perhaps even learn to embrace them. Reconciling of Jewish identity along postethnic lines would undoubtedly require a sea change in Jewish self-consciousness, since Jews often continue to define themselves according to the old fixed categories. In particular, the issue of intermarriage…requires radical reevaluation. Far from siphoning off the Jewish gene pool, perhaps intermarriage needs to be seen instead as creating new forms of identity, including multiple identities, that will reshape what it means to be Jewish in ways we can only begin to imagine. For the first time in Jewish history, there are children of mixed marriages who violate the “law of the excluded middle” by asserting that they are simultaneously Jewish and Christian or Jewish and Italian. Whether these new forms of identity spell the end of the Jewish people or its continuation in some new guise cannot be easily predicted since there is no true historical precedent for this development: it might be compared to the great sea change that took place with the destruction of the Temple by the Romans in the first century of the Common Era. Such moments of revolutionary transformation are always fraught with peril, but whatever one’s view of it, the task for those concerned with the place of Jews in America is not to condemn or condone but rather to respond creatively to what is now an inevitable social process.

Beyond intermarriage, all Jews in the modern period have learned to live with multiple identities: Jew and German, Jew and American, Jew and Israeli. At one time it was fashionable to describe these identities as hyphenated or hybrid…. But it is becoming increasingly apparent that multiplicity in the precise sense of the word is more apt a description than hybridity. As opposed to the melting pot in which a new identity emerges or the cultural pluralism model in which only one ethnic identity remains primary, this is the sort of identity in which one might retain at least two different cultural legacies at once. The Jewish Enlightenment slogan “Be a human being on the street and a Jew at home” now comes to fruition in a new guise: one can hold several identities both in the street and at home. (31-32)

Posted in Anti-Semitism, Jews and Judaism | Leave a comment  

More from Insider/Outsider: American Jews and Multiculturalism

51u+2xHneTL._SX329_BO1,204,203,200_This is from the introduction by David Biale:

Standing somewhere between the dominant position of the white majority and the marginal position of peoples of color, Jews respond with ambivalence to the attack of multiculturalism on the Enlightenment. For two centuries Jews have staked their position in Western society on the promise of the Enlightenment. When given the chance, they used emancipation to enormous benefit and they came to repay the Enlightenment with almost excessive gratitude, rushing to adopt political liberalism and cultural rationalism to a much greater degree than any other group. At the same time, the Jewish embrace of the Enlightenment reflected the limitations within the Enlightenment itself: it was Jewish men, much more than Jewish women, who realized the benefits of the Enlightenment, so the very enthusiasm for the Enlightenment needs to be qualified to some degree along gender lines. And Jews also recognize that the very failure of the Enlightenment led to Auschwitz. The dialectic of Jewish Enlightenment therefore oscillates between these two poles of enthusiastic celebration of modern Western culture and awareness of its most horrific results.

Having finally reaped the fruits of the promise of the Enlightenment, American Jews sometimes ask why liberalism can’t do for other marginalized American groups what it has done for them. This is the source of the conflict among Jews about affirmative action, a policy often associated with multiculturalism. If Jews historically associate quotas with barriers to opportunity, it is then particularly difficult for some to accept such quotas (or similar vehicles) as just means for American society to redress inequities. As beneficiaries, for whatever historical and cultural reasons, of the Enlightenment’s equality of opportunity, some Jews find it hard to understand why such slogans might be inadequate in dealing with the long-term consequences of slavery. At the same time, however, since probably the greatest beneficiaries of affirmative action have been Jewish women, Jews have just as many self-interested reasons to see the virtues of preferences.

(Biale does not offer a citation for his claim in that last sentence.)

Posted in Jews and Judaism | 1 Comment  

What I’m Reading: Insider/Outsider: American Jews and Multiculturalism

Insider/Outsider: American Jews and Multiculturalism, edited by David Biale, Michael Galchinsky, and Susannah Heschel, has been on my shelf since I bought it in the late 1990s—the book was published in 1998—but I only started reading it last month. I wish I’d read it sooner. It is filled with really interesting and provocative takes on contemporary questions of Jewish identity as they relate to multiculturalism, intersectionality, canonicity, diaspora studies and more. This is a paragraph from Amy Newman’s (no relation) “The Idea of Judaism in Feminism and Afrocentrism:”

The specific content of…negative images of Judaism…is remarkably malleable. During the eighteenth century, when European scholars were infatuated with pure reason, Judaism was criticized as an irrational faith. Now that rationalist ideology has come to be viewed with suspicion, hwoever, Judaism is more often conceived as the source of sterile rationality. When the hallmark of rational religion was its universalism, Judaism was criticized for its particularism; now that universalism has given way to an emphasis on difference, some assert that Judaism is the original source of universalistic thinking. In nineteenth-century German revolutionary thought, scientific method was viewed as a good thing and the Jewish tradition was accordingly conceived as hostile to a modern scientific worldview. In contemporary social criticism, scientific method has come under suspicion, and now we learn that the desire to dominate the world often equated with the scientific worldview originated in the Hebrew tradition. In modern German theories of race, Jews were often categorized as “black” because their ancestors had intermingled with Africans; in some recent Afrocentric scholarship, Jews are portrayed as the original “white” racists. (174)

Newman’s article is a long and complex critique of the way some feminist and Afrocentric scholars locate Jews and Judaism as the source of their partricular oppressions (patriarchy and/or racism), and is not something I can do justice to here. This paragraph made me think, however, about how even a cursory glance at the intellectual history of antisemitism demonstrates what a profoundly flexible a hatred it has been and continues to be, being easily molded to fit the purposes—ideological and otherwise—of whichever party needed it, on the left, on the right, or anywhere in between.

Posted in Anti-Semitism, Jews and Judaism | 2 Comments  

Three Points Regarding The No-Platforming Of Germaine Greer

Germaine Greer, by David Levine

Germaine Greer, by David Levine

Quick summery: Germaine Greer, a second-wave feminist famous for her 1970 book The Female Eunuch, was invited to give a speech at Cardiff University. Ms. Greer’s transphobia is well-known, gross, and undeniable. Rachael Melhuish, the Women’s Officer at Cardiff Unversity Students’ Union, started a petition asking for Cardiff to dis-invite Greer (aka “no-platforming” Greer), due to Greer’s bigoted beliefs, which 1346-and-counting have signed. The University said they wouldn’t rescind the invitation, but Greer now says she’s not going to go. And, of course, the usual suspects are calling this “censorship.”

1. Disinviting Greer wouldn’t be censorship.
It’s not censorship for activists to create a petition saying Cardiff University should cancel Germaine Greer’s scheduled speech. On the contrary, debates about who is or isn’t invited to speak are part of free speech. As Angus Johnston tweeted, “Censorship is suppression of speech. Criticism of speech isn’t censorship. Criticism of a decision to host speech isn’t censorship.”1

Greer has a right to free speech. She has no right, however, to be an invited speaker at Cardiff. Nor, once she is invited, does she have a right to not have that invitation questioned or criticized.

2. But it’s not great behavior, either, if we favor a “culture of free speech.”
Just because it’s not censorship doesn’t mean it’s a tactic I agree with. Universities, in general, should create a “culture of free speech” where contested issues – and unfortunately, transphobia is still within the bounds of acceptable beliefs in our society – can be spoken and debated. Pressuring Cardiff to disinvite Greer goes against that ideal. IMO, it would have been better to respond to the Greer lecture in other ways.

3. Attempting to disinvite Greer has been a publicity bonanza for Greer.
In the petition, Rachael Melhuish wrote:

Trans-exclusionary views should have no place in feminism or society. Such attitudes contribute to the high levels of stigma, hatred and violence towards trans people – particularly trans women – both in the UK and across the world.

While debate in a University should be encouraged, hosting a speaker with such problematic and hateful views towards marginalised and vulnerable groups is dangerous. Allowing Greer a platform endorses her views, and by extension, the transmisogyny which she continues to perpetuate.

I agree that trans-exclusionary views should have no place2 in feminism or society. I agree that the existence of bigoted views such as Greer’s make the world more dangerous for trans people.

But getting Cardiff to cancel Greer’s speech (or, as things have turned out, persuading Greer to cancel) does not make the world any safer, or views such as Greer’s any less prominent. In fact, just the opposite. Due to the Streisand effect, dozens or hundreds of media outlets that would have ignored Greer are quoting her views. The petition to revoke Greer’s invitation has given Greer an infinitely bigger megaphone than just speaking at Cardiff could have.

And in a context of a university (or any other forum which makes a practice of hosting a variety of views), allowing someone a platform isn’t the same as endorsement of their views.

  1. I don’t agree with everything Johnston said, but I agree with that tweet. []
  2. In the sense of, I’d prefer such views to be very marginalized and socially treated with disdain []
Posted in Free speech, censorship, copyright law, etc., Transsexual and Transgender related issues | 127 Comments  

What Is “The Male Gaze”?

"Un Regard Oblique," by Robert Doisneau, 1948.

“Un Regard Oblique,” by Robert Doisneau, 1948.

The first use of the term “male” gaze, in 1975, was in an essay by Laura Mulvey:

In a world ordered by sexual imbalance, pleasure in looking has been split between active/male and passive/female. The determining male gaze projects its phantasy on to the female form which is styled accordingly. In their traditional exhibitionist role women are simultaneously looked at and displayed, with their appearance coded for strong visual and erotic impact so that they can be said to connote to-be-looked-at-ness. Woman displayed as sexual object is the leit-motif of erotic spectacle: from pin-ups to striptease, from Ziegfeld to Busby Berkeley, she holds the look, plays to and signifies male desire. Mainstream film neatly combined spectacie and narrative. (Note, however, how the musical song-and-dance numbers break the flow of the diegesis.) The presence of woman is an indispensable element of spectacle in normal narrative film, yet her visual presence tends to work against the development of a story line, to freeze the flow of action in moments of erotic contemplation. This alien presence then has to be integrated into cohesion with the narrative. As Budd Boetticher has put it:

“What counts is what the heroine provokes, or rather what she represents. She is the one, or rather the love or fear she inspires in the hero, or else the concern he feels for her, who makes him act the way he does. In herself the woman has not the slightest importance.”

…Traditionally, the woman displayed has functioned on two levels: as erotic object for the characters within the screen story, and as erotic object for the spectator within the auditorium, with a shifting tension between the looks on either side of the screen. For instance, the device of the showgirl allows the two looks to be unified technically without any apparent break in the diegesis. A woman performs within the narrative, the gaze of the spectator and that of the male characters in the film are neatly combined without breaking narrative verisimilitude. For a moment the sexual impact of the performing woman takes the film into a no-man’s-land outside its own time and space. Thus Marilyn Monroe’s first appearance in The River of No Return and Lauren Bacall’s songs in To Have or Have Not. Similarly, conventional close-ups of legs (Dietrich, for instance) or a face (Garbo) integrate into the narrative a different mode of eroticism.

The male gaze is a term of art a feminist critic gave to aesthetic conventions she observed in many films, not a statement of biological determinism, or a statement about men in general. There’s no reason to think that “the male gaze” can only be produced by men, and it’s not hard to think of counter-examples of female filmmakers utilizing the male gaze (i.e., the Pheobe Cates bikini scene in “Fast Times At Ridgemont High,” directed by Amy Heckerling).

I’m not sure it’s coherent to speak of “the male gaze” outside the context of discussing a piece of media. A person doesn’t have “the male gaze”; only a piece of art does. (As I understand it.)

Posted in Media criticism | 11 Comments  

Deb Chachra on “The Gray Man” and Gender-Marked Fashion



In this fantastic interview for Rawr Denim, William Gibson talks about clothing and fashion: “There’s an idea called “gray man”, in the security business, that I find interesting. They teach people to dress unobtrusively. Chinos instead of combat pants, and if you really need the extra pockets, a better design conceals them. …[T]here’s something appealingly “low-drag” about gray man theory: reduced friction with one’s environment.” That made me wonder: “What does a ‘grey woman’ look like?”, which made me think about how Deborah Tannen used the linguistics terms marked and unmarked to describe gender and clothing. Just as many English words are default male (unmarked), with a changed ending to connote female (marked; think ‘actor’ vs ‘actress’), she argued that men’s dress can be unmarked but women’s dress is always marked. That is, there are decisions that men make about what they wear that are defaults, that aren’t even seen as a decision. In contrast, every decision that a woman makes about what she wears—heels vs, flats, pants vs, skirts, the length of a skirt and the height of a neckline, haircuts, jewelry—is freighted with cultural baggage. Take makeup. Especially in professional settings, for a woman, not wearing makeup is a noticeable, and notable, decision: marked. But for a man, not wearing makeup is not a decision—nobody notices when men aren’t wearing makeup: unmarked. (Of course, a man wearing makeup is very marked indeed.) […]

The roots of the ‘Grey Man’ lie in the Great Male Renunciation: the period around the end of the 17th century, in the middle of the Enlightenment, when society collectively decided that men’s clothing, previously as colourful and ornamented as women’s, was to be dark, sober and serious. What’s kind of astonishing is how we’ve never really gone back—a quick scroll through red-carpet photos makes that clear—and how we mostly just accept this sexual dimorphism as the norm. Just why men’s clothing has never returned to pre-GMR levels of finery is something I’ll leave to historians and sociologists, but it’s almost certainly related to the harsh enforcement of gender norms—while women can wear colours and clothing styles indistinguishable from men’s (as I write this, I’m wearing black jeans, a black t-shirt, and Camper high-tops), the slightest hint of femininity in men’s self-presentation elicits verbal abuse at best, and the worst is far worse.

Read the whole thing.

Posted in Feminism, sexism, etc, Men and masculinity, Sexism hurts men | 6 Comments  

Link Roundup & Geek’s Guide to the Galaxy

Interviewed on Geek’s Guide to the Galaxy

I was privileged to be in this week’s Geek’s Guide to the Galaxy in which host David Barr Kirtley interviewd me, Matt Kressel, and Jack Dann about Jewish science fiction and fantasy. Listen to the podcast here.

(Among many other things), Matt talks about Jewish mythology, and how Jewish symbols have become cultural staples–such as Leonard Nimoy’s Vulcan salute. Jack Dann talks about how the attitudes toward Jewishness in science fiction have changed in the past century. I talked about my experience editing The People of the Book: The Decade’s Best Jewish Science Fiction and Fantasy.

Relatedly, I’m looking forward to Matt Kressel’s new book, KING OF SHARDS.  king of shardsQuoting its description, “Across the ineffable expanse of the Great Deep float billions of shattered universes: the Shards. Populated with vengeful demons and tormented humans, the Shards need Earth to survive just as plants need water. Earth itself is kept alive by 36 righteous people, 36 hidden saints known as the Lamed Vav. Kill but a few of the Lamed Vav and the Earth will shatter, and all the Shards that rely upon it will die in a horrible cataclysm.” I love Matthew’s facility with bizarre world-building, and I’m excited to see what he does with it in novel form.


Link Round-Up

On my social media, I’m posting links to things I’ve written, things other people have written, and artists to support. On Mondays, I’m gathering the links from the previous week into a blog post. (Within the next couple weeks, I’m hoping to replace my Wednesday poems with writing advice, and add Patreon links on Thursdays.)

Some horror for October.

A Story of Mine

“When Shadow Meets Light,” Fantasy Magazine

This isn’t really a horror story, but it is about a ghost. When I was little, Princess Diana was a figure who loomed large. I had paper doll books of her fashions, knew what her wedding dress looked like. Reading her biographies was interesting; most seem to take a particular slant on her. I ended up siding with the more sympathetic, she seems to have been very young and naive when she got entangled in the royal mess.

A Poem of Mine

Thirteen,” Apex Magazine

Straight-up horror.

This is also the last poem of mine that I’ll be linking to here, unless I start reprinting stuff online or publishing something new. I’m planning to replace these entries with writing advice columns.

A Cool Patreon

If you don’t know what Patreon is, it’s a website that helps fans connect with artists they want to support. Some (like my friend Barry’s) work on a per creation basis (he gets paid per cartoon); others are monthly.

Carmen Maria Machado is one of my favorite new writers, and probably one of my favorite writers period. I hadn’t planned this deliberately, but she’s actually a very talented horror writer, so yay for continuing the October theme. Whether or not you end up supporting her Patreon, check out her stories; it’s worth it.

(ETA: Whoops! Actually posting my links to this next week. But her patreon is still awesome.)

An Awesome Story

Flat Diane” (audio) by Daniel Abraham, originally published in F&SF, reprinted in Pseudopod
There is a version in text as well

This is one of the scariest stories I’ve read. When I gave it to my students a few years ago, they agreed. It’s chilling, with excellent character work, and Daniel Abraham’s consummate craft. Trigger warning for violence against children.

Posted in Uncategorized | Leave a comment  

A response to “The Fat Whisperer”

coswhateverforever asked: •Obese people arent healthy •You can still love yourself at any size •There is no health at any size and it can cause many problems.. How can you love your body when youre slowly killing it? •Its ok to have some extra weight •I was once bigger but im at a good weight and im glad my body is in better conditions (could barely exercise, high cholesterol, sluggish) •Insulting and anti fat acceptance arent the same •Stop making excuses when your health knows the truth

I don’t know for sure, but I assume this ask comes in response to my cartoon “The Fat Whisperer.”

1) Obese people are not a single entity. Some obese people are currently healthy, some are currently dealing with illness or health problems. (Ditto for thin people). Either is fine. I’d rather be healthy than not, but being unhealthy is not a character flaw or a moral failing.

That said, I’d argue that the stress and lack of self-care that comes with self-hatred is a huge health problem among fat people. Attitudes like yours – which, regardless of intentions, are part of what causes fat people to learn to hate ourselves – are making us less healthy.

2) Agreed.

3) Of course there are healthy fat people, by any measure of health other than “are they fat?” That some people are fat and healthy is very well documented. (Also, I’m not “slowly killing” my body by being fat.)

4) Agreed. To which I’d add, it’s also okay to have a lot of extra weight. Or to be underweight. Or to be so-called “normal” weight. There is no one weight which is the right weight for all people.

5) I’m glad you’re feeling better.

6) Sure they are. For example, your comments here – such as “how can you love your body when you’re slowly killing it?” – are condescending and insulting.

7) “Stop making excuses when your health knows the truth” – wow, if I could rewrite my cartoon now, I would DEFINITELY have the “Fat Whisperer” character say that line – it’s perfect. So thanks for reassuring me that my cartoon was on target.

And also:

Even if you’re right that being fat is unhealthy – I don’t agree, but put that aside for a moment – so what? The vast, vast majority of fat and obese people will never be able to stop being fat or obese. So you’re like someone walking up to a seven-foot-tall person and saying “you’d be healthier if you weren’t so tall.” That’s not helpful advice.

In fact, telling fat people that they MUST! BE! THIN! and if they’re not thin then they’re just “making excuses” just makes fat people less healthy. Stress makes us less healthy. Being taught that we’re weak and flawed and that our bodies are ugly and not worthy of love, makes us less healthy. So if you actually care about fat people’s health, my recommendation to you is that you stop telling us your opinions about our health.

Posted in Fat, fat and more fat | 24 Comments  

Open Thread And Link Farm, Hurty Gurty Edition


  1. Most thieves make almost no money and are teens going through a phase. Also, for those under 24, being poor doesn’t make being a thief more likely.
  2. Sword-wielding woman uses medieval combat skills to stop intruder
  3. Against Against Autism Cures | Slate Star Codex
  4. Read 2015 Nobel Economics Prize winner Angus Deaton’s take on inequality – Vox. “Why income inequality in society as a whole is a threat to democracy — and why worrying about it isn’t just class warfare or resentment.”
  5. A 58-Year-Old Black Man Reflects on the Death Around Him: Conflicted thoughts about how to stop crime, advance equality and save lives. I don’t agree with everything in this article – in fact, I think there’s a lot here that the more conservative readers of “Alas” will agree with – but it’s certainly tremendously interesting.
  6. The Debate Link: Two Types of Microaggressions and a Comment on Epistemic Injustice
  7. A vine of 17 hours of my friend Matt Bogart drawing comics in like 30 seconds. My favorite thing about this is that his girlfriend did a little cat animation by projecting pictures onto the wall behind Matt. You can read the comic Matt drew here.
  8. Who gets to be on grand juries? Current and former cops: Yes. Former ACLU staffers: Apparently not. – The Washington Post
  9. Boys can now wear skirts to school in Puerto Rico · PinkNews
  10. Noahpinion: Interesting Debate Regarding Racial Bias in Police Killings The argument is, both whites and blacks get shot for being threatening to police, but blacks are more likely to be shot for being insubordinate.
  11. Fox & Friends freaks out over black Captain America: It’s a plot to ‘target conservatives’
  12. Hispanic Coalition, Petition Call for Trump’s Removal as SNL Host | Mediaite Eh. Obviously people have a free-speech right to object to SNL’s choice of hosts. But I think they’re wrong. Like it or not, Trump is an entertaining public figure who is important to current headlines (although I don’t expect he’ll have any lasting relevance), which makes him exactly the sort of politician SNL invites. And the impulse to try and keep opposing public figures from having access to mass media, while understandable, is wrong.
  13. UCLA Administration Considering Censoring Theme Parties, Punishes Frat For “Kanye Western” Theme Party.
  14. Bad Reporting on Matthew Keys’ Possible Sentence Conceals Prosecutorial Power
  15. Bernie Sanders Thinks Women Should Stay Home With Their Babies | Ravishly
  16. The Dispiriting Democratic Debate | The American Conservative
  17. The Legal Murder Of Tamir Rice – The Atlantic “Convicting an officer of murder effectively requires an act of telepathy.”
  18. How secure is health reform? | The Incidental Economist
  19. Sentencing Law and Policy: “The Reverse Mass Incarceration Act”
  20. Beepy Boopy Veronica — “this is the world where Brendan Eich has to quit his job, instead of me getting blackmailed cuz I like to wear skirts.”
  21. In China, credit score is now affected by friends’ activism
  22. What the wonky case for Obamacare’s Cadillac Tax misses – Vox
  23. Here’s Why “Arming the Opposition” Usually Doesn’t Work | Mother Jones
  24. CDC Study: The Myth of Poor Families and Fast Food
  25. Hasbro Spent Time, Money, Lawyers’ Attention To Barely Make A Difference Over My Little Pony Fan Game | Techdirt
  26. PETA monkey selfie lawsuit: It’s not just absurd. It’s cruel.
  27. Big Win For Free Speech (especially “fair use”) In Google Books Lawsuit – Postcards from Space
  28. I argue with someone on Tumblr about the ethics of reposting art without the artist’s permission.
  29. Similarly, I argue with someone on Tumblr about Sarkeesian’s statement at the UN.

Posted in Link farms | 28 Comments  

New Cartoon: The Fat Whisperer


Read the whole cartoon over at Everyday Feminism.

Posted in Cartooning & comics, Fat, fat and more fat | 7 Comments