TRANS(per)FORMING Nina Arsenault: An Unreasonable Body of Work - Softcover

Softcover

ISBN 10: 1841505714 ISBN 13: 9781841505718

Publisher: Intellect Ltd, 2012

Synopsis

Transgendered playwright, performer, columnist, and sex worker Nina Arsenault has undergone more than sixty plastic surgeries in pursuit of a feminine beauty ideal. In TRANS(per)FORMING Nina Arsenault, Judith Rudakoff brings together a diverse group of contributors, including artists, scholars, and Arsenault herself to offer an exploration of beauty, image, and the notion of queerness through the lens of Arsenault’s highly personal brand of performance art.

Illustrated throughout with photographs of the artist’s transformation over the years and demonstrating her diversity of personae, this volume contributes to a deepening of our understanding of what it means to be a woman and what it means to be beautiful. Also included in this volume is the full script of Arsenault’s critically acclaimed stage play, The Silicone Diaries.

About this title

About the Author

Judith Rudakoff is professor of theatre at York University in Toronto, Ontario. She is an award-winning dramaturge and coauthor of Between the Lines: The Process of Dramaturgy.

Excerpt. © Reprinted by permission. All rights reserved.

TRANS(per)Forming Nina Arsenault: An Unreasonable Body of Work

By Judith Rudakoff

Intellect Ltd

Copyright © 2012 Intellect Ltd
All rights reserved.

ISBN: 978-1-84150-571-8

Contents

Acknowledgements, 
Introduction Judith Rudakoff, 
Part I: The Texts, 
Chapter 1: Affirming Identity with Your Friendly Neighbourhood Cyborg Sky Gilbert, 
Chapter 2: Unreal Beauty: Identification and Embodiment in Nina Arsenault's "Self-Portraits" J. Paul Halferty, 
Chapter 3: Daughter of the Air: Three Acting Sessions and Nina Arsenault's Imaginary Body Cynthia Ashperger, 
Chapter 4: Nina, Amber and the Evolution of a Commodified Sexual Being Todd Klinck, 
Chapter 5: Sexed Life is a Cabaret: The Body Politics of Nina Arsenault's The Silicone Diaries Frances J. Latchford, 
Chapter 6: Chopping at the Sexy Bits: [Trans]cending the Body with Surgical Conundrums J Mase III, 
Chapter 7: Nina Arsenault: Fast Feminist Objet a Shannon Bell, 
Chapter 8: The Artist as Complication: Nina Arsenault and the Morality of Beauty Alistair Newton, 
Chapter 9: Landscape with Yukon and Unnatural Beauty Nina Arsenault, 
Chapter 10: Performing the Prosthetics of Femininity: Nina Arsenault's Transsexual Body as a Living Art Object Benjamin Gillespie, 
Chapter 11: Compelling Honesty: Searching for Authenticity in the Voice of Nina Arsenault Eric Armstrong, 
Chapter 12: Live in Your Blood: A Fragmentary Response to Nina Arsenault's Holy Theatre and Spiritual Gift Shimon Levy, 
Chapter 13: St. Nina and the Abstract Machine: Aesthetics, Ontology, Immanence David Fancy, 
Part II: THE SILICONE DIARIES, 
Director's Note Brendan Healy, 
The Silicone Diaries Nina Arsenault, 
Part III: The Photographs, 
Image Credits, 

CHAPTER 1

Affirming Identity with Your Friendly Neighbourhood Cyborg

Sky Gilbert

It's over. The heady days of gay liberation that so intoxicated queer people in the late 1960s and early 1970s are gone. And the seeds of destruction were sown by queer academics themselves. In The History of Sexuality, Michel Foucault championed the notion that the homosexual identity was more constructed than real. And (soon after) Judith Butler expressed her ambivalent feelings about identity politics: "I'm permanently troubled by identity categories, consider them to be invariable stumbling-blocks, and understand them, even promote them as sites of necessary trouble."

As the early queer theorists prepared us for a challenge to identity politics, AIDS was devastating the gay community and causing a tidal shift in gay sensibilities. The battles we had waged in the name of our identities, to allow bathhouses to remain open or to "keep the laws off our bodies," seemed selfish and indulgent in the shadow of AIDS. Conservative queers began coupling and moving to the suburbs. A plethora of gay pundits stepped forward to celebrate the decline of gay: Andrew Sullivan proudly proclaimed the queer potential to be just like everyone else, Michaelangelo Signorile collected an entire book of interviews that confirmed the deurbanization of gay men, and Bert Archer trumpeted "The End of Gay" in his book of the same title. Queer academia provided a theoretical rejection of identity politics in the mid-1990s led by David Tuller, who claimed in PoMoSexuals, "sexuality is far more subtle than the rigid categories, the concrete bunkers that we create to describe it." By the year 2000, the discussion of gay and lesbian identity was replaced by an exploration of the wider application of values inspired by same-sex attraction. The editors of Queer Ecologies: Sex, Nature, Politics, Desire say in their introduction:

The essays included in this collection ... share this fundamental supposition: scrutinizing and politicizing the intersections between sex and nature not only opens environmentalism to a wider understanding of justice, but also deploys the anti-heteronormative insistences of queer politics to potentially more biophilic ends than has been generally imagined.

The editors of Queer Ecologies see their attitude as a harbinger of the future; on the one hand, there is a hope that environmentalism will be open to the contributions from queer culture (which of course implies there is a queer identity); on the other hand, the book wishes to make queer politics biophilic, which means nothing other than understanding how queer radical social notions (promiscuity, for instance) are, in fact, natural. So, however strange or outrageous our actions as queers may seem to some, we are part of an eons old, biological family.

My inclinations lie in a different direction. Not only am I sexually attracted to men, but I identify as effeminate and promiscuous. In addition, I was raised in a culture that trained me to view myself as a highly unnatural outcast. Like so many other queers born before gay liberation, I have learned to love my identity as a lone, effeminate, rebellious male and I cannot easily release myself from this romantic, tragic singularity. Thus, it's difficult for me to publish essays on the subject of gay politics. In 2009, I wrote a newspaper article in which I proclaimed that I was no longer gay, since gay, I proposed, now means being a normal, god-fearing, monogamous good citizen. I identified myself as an ESPIE (a category I invented for myself): an Effeminate Sexual Person. Ironically, the essay was rejected by the editors of Toronto's lesbian and gay biweekly newspaper Xtra because (as they told me in a telephone conversation in December 2009, and I'll paraphrase, "we're not into identity politics"). One of Canada's major national daily newspapers,The Globe and Mail, however, was not afraid to publish it.

Not only am I proudly effeminate (and a proud drag queen!) but these days it makes more sense for me to focus on gender rather than sexuality. By writing about gender I am able to explore my queer agenda without dragging out the identity categories. This focus on femininity led me to write a stage play titled Ladylike for Nina Arsenault in 2007.

I first met Nina approximately ten years before, as Rodney, then a graduate student at York University, who asked me to have lunch with him. At lunch he inquired if I would be in interested in performing in a play he had written about three drag queens. I told him that I didn't much like acting; we discussed the state of queer theatre and queer politics. He then dropped out of my life.

I'm not sure when I first saw Nina after her transformation. It may very well have been on the Canadian television station OutTV's gay sports comedy show, Locker Room, where she played the role of a steroid-raging female bodybuilder. At any rate, I was a big fan. When I was casting my play, Will the Real J. T. LeRoy Please Stand Up?, I auditioned Nina for the part of "Tatum O'Neal." (The character was a beautiful, spaced-out female movie star.) Nina's audition was wonderful and though when the play was produced in 2007, I ended up casting Canadian actor Ellen-Ray Hennessy, I couldn't get Nina out of my mind. During the same time period, when I was working out the subject matter for a one-act play to produce in Hamilton, Ontario (where I now live), my partner Ian suggested that I write a play for Nina. At first I was intimidated by the idea. But I talked myself into writing a play for Nina by telling myself that the play would not be about identity, but instead about gender: Ladylike.

Ladylike is a one-act monologue with a few short scenes that take place between Nina's character and her boyfriend. The plot of the play is slim; Nina's character tries to explain to an audience (whom she obviously perceives as skeptical) why she has always loved femininity. She also tries to explain the relationship between femininity and masochism. The boyfriend character is not physically abusive, but it's clear that he has the potential for emotional abuse; for example, he takes drugs and occasionally disappears from her life. What Nina's character wishes her boyfriend to understand is that though she loves submitting to him (in and out of bed), she doesn't want, or deserve, to be physically or emotionally abused. In the final moments of the play, Nina's boyfriend seems to understand her arguments, and says that she is a "real woman," and there is a happy ending: they kiss.

When I sent the play to Nina for her consideration, I told her that this was not a play about what it means to be transsexual, but instead about what it means to be born a biological male who loves his femininity. Nina told me that she loved the script and identified with the heroine.

In proposing to work with Nina, I strove to take advantage of what I presumed we had in common. For instance, in Nina's play The Silicone Diaries she remembers how, as a child, she looked at naked pictures of women in magazines with the other boys, imagining that someday she would be a sexy lady: "This is exactly what I will be when I grow up." Although I never wanted to be a woman, I, too, was an effeminate little boy and I dreamed of being a ballerina. Nina and I also share a love/hate relationship with masochism. I was inspired to write Ladylike partly because I had also seen Nina, on the Canadian Reality TV show Kink, struggling with her attraction to her hulking, ubermasculine, tattooed boyfriend (an ex-prison inmate): the type of man who is so wrapped up in his own problems that he has little time or energy to give a woman the attention she deserves. But though drag queens and transsexuals share some inclinations, they are also quite different. Nina lives as a woman (or perhaps more accurately, as an openly transgendered person). I dress up to perform — or occasionally to flirt. Also, I don't share Nina's passion for body modification through plastic surgery.

But although I can't identify with Nina's passion for body modification, it's what I love the most about her. She has chosen to become a highly unnatural-looking caricature of a woman; in fact, she likes to compare herself to the cartoon character Jessica Rabbit. There must have been a moment during Nina's plastic surgery when she looked enough like a woman to pass as one. She also could have had her penis removed. Why did she choose not to take advantage of these opportunities to make her less evidently a transsexual, and more seamlessly a woman? The answer can only be that Nina did not want to be an ordinary "real" woman, but instead to become the extraordinary creature she is. Nina is proud of her outsider status: she is quite open about being a shemale and having been a sex-trade worker. You can't look at Nina without thinking about sex and sexual difference; her transformation was less from man to woman than from man to a heterosexual man's porn star fantasy.

Nina's presentation of herself has huge theoretical implications; those implications are what make her (and her work) controversial. I would argue that Nina's brazen, hypersexual persona is a potent reminder that — postmodern theorizing to the contrary — our propensity for identity politics cannot be easily be dismissed. I certainly understand what might offend feminists about Nina. She has chosen the cosmetic sexist trappings that so many women have rejected as confining. Nina is the most fascist of body fascists: even as a child her fantasies about being a woman were more related to highly sexualized images of artificial-looking women (mannequins and men's magazine fold-outs) than to real women. The fact that Nina is thoroughly conscious of (and articulate about) the political implications of her choices is cold comfort to feminists who see her as someone who has chosen to wrap herself in the media images they feel consciously or unconsciously pressured to emulate.

But Nina's presentation of herself is anachronistic in another sense. She is a living, breathing reminder that identity is not fluid. Her approach to gender is in direct contrast to that of the hugely influential transsexual activist and trans theorist Kate Bornstein. As queer theorists began to reject identity politics in the mid-1990s, Bornstein proposed to abolish gender as an oppressive binary system. The introduction to her gender workbook says, "warning label: this workbook gets into the subject and area of something we can call for lack of a better (or any) term 'no gender.' That's how I see myself: I live pretty much without a gender, which paradoxically means I can do many genders." Bornstein's argument is based on the notion of gender fluidity. Although she transformed herself from a man to a woman, she doesn't see herself as having chosen one over the other, but rather as a person who has shown her capability to do either. This notion of fluidity is shared by the anti-identity queers as well. For instance Bert Archer's decision to pronounce the death of homosexuality in his book The End of Gay was precipitated by his personal discovery that he is drawn to sleeping with women as well as men, and thus sees himself on an identity continuum.

In contrast, Nina's decision to become the "Pamela Anderson of Transsexuals" (to coin a phrase) is the opposite of fluid, and extremely identity specific (whether we agree with what we see as the political implications of her choice, or not.). Certainly, Nina's transformation has the possibility to empower us all to change our bodies in any way that we wish. But Nina has chosen a gender of her own creation: an artificial, super-sexual woman. And the very costly changes she has made to her body are not easy to undo.

Trans theorist Pat Califia has noted, "if Bornstein doesn't believe in gender, why has she gone to so much trouble to look like a woman?" Ultimately, it's an improbable leap of logic to suggest that because someone like Nina or Bornstein has proved that anyone can conceivably change their gender through plastic surgery, this necessarily implies that everyone has the inclination (or dedication) to fiddle around with their identity willy-nilly. Similarly, just because some people are bisexual, or have lived as heterosexuals and then come out as gay or lesbian, doesn't mean that sexual identity is fluid. Most people are quite comfortable living with a single gender or sexual identity for most of their lives. What Nina's extraordinary journey suggests is the very opposite of fluidity: that people need to be extraordinarily committed and emotionally attached to their chosen — and very specific — gender identities and sexualities if they wish to go through the gut-wrenching emotional upheavals that are presently part and parcel of changing them.

The early gay liberationists imagined a world without sexual categories. Steven Epstein summarizes Dennis Altman's Homosexual: Oppression and Liberation as a representational statement about the early politics of gay male sexual liberation, which "almost looks forward to not only the abolition of sexual categorization but also the elimination of 'masculinity' and 'femininity' along with the creation of a 'new human' for whom such distinctions would simply be irrelevant." The paradox was that these early queer pioneers were using their queer identification in order to create a universe in which identities did not matter. But this early liberationist fantasy, along with the present day rejection of identity politics (and Bornstein's genderless vision of the world), are deeply flawed and wildly impractical. Those who would have us live in a genderless/identity free world are forgetting that humans seem — if not hardwired to identify as something — then at least in possession of an overpowering tendency to imagine who they are. And don't forget: sex thrives on the friction that is part and parcel of difference. Similarities are soothing, but difference is exciting.

There are also frankly pragmatic considerations. Personally, I would not like to live in a world without gender categories simply because, sexually, I am always on the lookout for persons with penises who like to have sex with other persons with penises! Foucault, though his constructionist writings may have paved the way for a critique of identity, famously came to understand gay liberation before he died. Bob Gallagher, a friend of mine who was close to Foucault in the early 1980s, claims that Foucault's change of heart was directly related to sex and the body. Foucault said of gay liberation (referring to Toronto's Gay Pride Parade) that "it all made sense when I saw those asses swaying in the sun!"

It may very well be Nina's ass that makes all the difference. Her now famously modified body is both real and it is not; it is her own sexual fantasies made flesh. Nina cannot, will not, and does not, desire to pass. Some transsexuals modify their bodies in order that they may live as straight people. Some women who marry female-to-male transsexuals adopt children with their new husbands, move to the suburbs, and become heterosexual good citizens. I cannot imagine Nina doing this. (The church ladies would likely conspire to run her out of town!) Nina, because she is a self-admitted, living, breathing male-porn fantasy, has more in common with trans folk who do not pass (and do not wish to pass) or with trans people who proudly proclaim themselves queer, or with the feminine homosexual or the butch dyke who is a proud gender rebel. Nina quite simply doesn't fit in; she never will. She is a permanent freak of nature. Nina wears her sex and her sexuality on her sleeve (along with her heart).

It is my view that there are two possible paradigms for our future: one environmental and the other cyborgian. The environmental vision is profoundly heterosexual, since it focuses on families, children, and the optimistic notion that we can and will overturn the mistakes of the past and build an environmentally friendly world for our progeny. A more pessimistic, cyborgian outcome is, I would posit, much more likely. Our future may not turn out to be an overwhelmingly green one, the touching attempts to "get back to nature," and well-intentioned theories of queer ecology notwithstanding. Ecology may become a footnote along with our present notions of bodies and the material world. Bodies in the cyborgian future may well be significantly artificial. As we add everything from pacemakers and new knees to computer implants in the brain, we will all have the capacity to become unreasonable facsimiles — like Nina.

(Continues...)

Excerpted from TRANS(per)Forming Nina Arsenault: An Unreasonable Body of Work by Judith Rudakoff. Copyright © 2012 Intellect Ltd. Excerpted by permission of Intellect Ltd.
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.

Edition details

• Publisher: Intellect Ltd
• Publication date: 2012
• Language: English
• ISBN 10: 1841505714
• ISBN 13: 9781841505718
• Binding: Paperback
• Number of pages: 272
• Editor: Rudakoff Judith