CW: Extremely personal
Despite my intention to cool it on purchasing books for a bit, I absolutely had to order myself a copy of Angela Chen’s recently published
ACE: What Asexuality Reveals About Desire, Society, and the Meaning of Sex. I am not a big one for reading books on sexuality, although I have found the last few I’ve read to be worthwhile, though on the other hand this might be because I only read one every year or so when a book club makes me. But this year’s book I decided to read on my own and then managed to find a book club invitation for--by the New England Aces meetup, a group I am not a member of and have never interacted with, though one of my friends is one of their lead organizers--because this one was personal, but promised a higher level of discourse than, say, Tumblr, which is where I go when I get sick of the allo world’s bullshit and, apparently, wish to change things up by getting sick of Tumblr’s bullshit instead.
Pandemic time seems to be boring us all into introspection about identity and gender and sexuality and all sorts of things about how you fit into the world, which would be fine except I did introspection last year after tabling at the Boston Dyke March and wouldn’t have bothered if I’d known I’d just have to do it again so soon. I am usually OK with being the type of person that overthinks everything, but I tend to resent time I spend thinking about sexuality, considering it wasted energy that I could have spent on stuff I actually value.
I read the book anyway, and then I went through it a second time with a pencil and highlighter and sticky notes and marked it all up, like I almost never do. I have been having some Thoughts, and also Feelings, and also Thoughts About Feelings, and also Feelings About Thoughts, and it’s Kind Of A Lot given that I’m pretty much stuck at home and not allowed to get within six feet of people, so who knows if a single one of these thoughts or feelings will survive contact with human society once everyone’s let out of their pens again. But whatever.
Overall the book is good in that it explains concepts correctly and covers a lot of ground, interviewing a ton of different people and highlighting the diversity of ace experiences. There’s a lot of close looks at the way the author and the people she interviews respond to the expectations put on them, and how they get in people’s heads and complicate figuring out our own authentic feelings. It covers the intersections of aceness with race, gender, disability, religion, etc., and acknowledges the difficulties and uses of trying to taxonomize out different kinds of feelings in a culture that lumps all strong feelings about other people into one thing.
There are times when this book was extremely emotionally validating--about my bafflement with “normal” people, about my contempt for the faux-nonconformist rhetoric of “sex-positivity” culture, even about my disdain for certain aspects of the extremely online ace scene. While the Tumblr discourse has shredded the word into near-uselessness by defining the term narrowly as only meaning a lack of one extremely specific feeling, loaded with caveats that it does not and cannot carry any sort of implications about anything else whatsoever, Chen correctly identifies that the real uniting thread through the aspec community is a sense of not getting it. What precisely one does not get and how one feels about not getting it can vary quite widely (and there is always the possibility that you don’t “get” what some supposedly “normal” person is talking about because that person is actually a bigger weirdo than they know) but it’s a relief to frame the community in a way that accepts not knowing what the fuck is going on, because otherwise the pressure to know precisely what people are talking about so you can self-interrogate about whether you are Really And Truly Entirely For-Reals Ace can get exhausting and drag on for quite a while. So that was nice--I can be ace precisely because I have no idea what’s going on! I don’t have to feel like I’m reflecting poorly on the community by being extremely dumb! Being baffled is the community, and so I have found my people!
However, there were other times when some of the experiences and framings used in the book ran so counter to my own experiences that they kicked off additional rounds of self-doubt, starting literally before page one. The book is dedicated to “everyone who has wanted to want more,” which applies to me not at all. Other people have wanted me to want more, and I have always taken the position that that’s their problem; that it’s rude and creepy of them to try to make it my problem; and that if that’s the sort of thing that’s going to make them mad, then they deserve to be mad, and the only acceptable response on my part--if I’m going to respond at all, which I shouldn’t, but it’s hard to be completely impervious to other people at all times, especially when one is young--is to ace harder so that those people can die mad.
It is very clear that Angela Chen and I are very different types of aces, not just in terms of how we’re ~naturally~ wired to feel about other people (to whatever degree we’ve got that settled) but also in terms of our reactions to the societal pressures around us and our goals and visions of what constitutes the good life. Many of the things that Chen wants and that she was afraid asexuality would be an obstacle towards--to have a deeply felt romantic partnership, to be desired, to be normal, to be doing sex-positive feminism correctly--are things I either see no appeal in or am extremely avoidant of. (It took me about 15 years to reach a point where I don’t automatically experience being desired as a form of being ignored or unseen.) Which brings me to the unhelpful reaction where I feel like her and a lot of the other aces--nearly all of whom also struggle with the specter of not being “gold-star” enough!--have somehow “proved” their asexuality by putting it to the test and trying to be something else, because they didn’t want to be ace but are anyway. I, on the other hand, despite a handful of half-assed forays into heterosexuality, actively want to be ace, and wanted to be ace since before I knew there was a word for it--and boy could I have used a word for it! This, of course, sends me down the self-doubt rabbit hole where of course all the other aces are real and valid and part of the queer community, but I am probably just straight and in denial about it and have hangups due to
heteropessimism and being that misandrist type of feminist everyone is very quick to rush to assure you that they aren’t and which doesn’t exist anyway.
That the book also discusses the damaging implications of the obsession with the “origins” of asexuality and the need to prove that it is never in any way influenced by anything whatsoever, and how that’s garbage, was helpful in pulling me back out of some of these spirals, but didn’t stop me from falling into them in the first place.
I probably do have hangups--I for certain have some measure of hangups from dealing with too many dudes who were Really Really Concerned That I Might Have Hangups, Let Me Fix Them For You, at an impressionable age--but that does not explain why I reacted to expectations around sexuality--even ones as vague as “it is expected I have one”--with horror at ever being even mildly associated with the subject, but I did not do the same with, for example, gender. I have never for one moment in my life felt not female or doubted that I was female or wanted to not be female; I always just wanted people to stop being so obviously, absurdly wrong about whatever responsibility or expectation they put on being female. There are other ace people for whom the expectations of sexuality associated with their assigned gender alienated them from their gender, and there’s got to be some inherent, authentically me reason that I responded to expectations about female sexuality with 0% alienation from femaleness--and indeed, a determination to hold onto it and to not let other people ruin it with their wrongness--but with 100% alienation from sexuality and a determination not to have one… right? Which again brings up the question of “does that count”? Especially given that I have been so unfortunate as to have occasionally been hit with exceptions to my usual opinion that humans are hideous sweaty meat sacks who invented clothing for a reason. Do those infrequent, ill-fitting experiences invalidate my aceness--literally, they must at least compromise it--even though the continually iterated promise that, once I had one of those sorts of feelings, everything would make sense and I would be normal, never happened? In fact, I have loathed those feelings so thoroughly that that they made me understand “normal” people even less, so thoroughly that I have not even felt like they were my feelings, but some horrible perverse alien’s feelings that had invaded my brain, and the idea of having to somehow identify as them is simply unbearable. And let us not even get into how outrageous it is that people who claim to love and care about me somehow thought it was bad that I had been contentedly not having the terrible feelings and that they wanted my brain to be invaded by this awful, time- and energy- sucking outsider whose goals and values and priorities run so contrary to my own. But disidentification, externalization, and alienation, no matter how extreme, aren’t technically the same things as not having the feeling, so… what are they? What category of person does that make me? Down the navel-gazing rabbit hole I go.
So the book was an emotional rollercoaster for me, whiplashing constantly back and forth between bursts of recognition and entire pages of “can’t relate, can’t relate, I have no idea what this ace person is talking about either,” with some seasonings of “the inverse of this is relatable and explanatory!” Aromanticism in particular is discussed but given rather short shrift, with a pretty big bulk of the book given over to romo aces and how they navigate romantic relationships. Given that these days I identify more strongly as aromantic than as asexual when I need a respectable-sounding word, I sometimes had to do a bit of expansion of explanations in order to apply them to the concepts where I need stuff explained. Most strikingly to me, Chen occasionally assumes that the reader, in addition to most allos and most of the ace people she interviews in this book--and even some of the aros--has absorbed our cultural scripts around relationships; as someone in her thirties who still cannot quite grasp the concept of a “date,” I pretty much just had to steal reassurances about finding other stuff unintuitive and tell myself it was parallel.
I think if you are not ace this book will do a fairly good job of breaking down some of the expectations and assumptions that some people don’t even realize they have and don’t realize that the people they are trying to help experience as pressure. But it is hard for me to really see how someone who is not fundamentally antagonistic to these expectations would react, because I am so deeply antagonistic that people who aren’t might as well be another species, so I shouldn’t assume that things that seem like unmistakably clear and lucid explanations to me will be in any way comprehensible to them. But I do hope that at least the most basic message will be clear, which is… well, to put it bluntly, that they should shut up and get off our case.
That, of course, is the really 101-level message, the baseline ask of individual allo readers to stop making ace people’s lives harder. But the real strength of the book is that it does not leave out a call for collective action. While not a socialist book, it does look at sexual commodification, conspicuous consumption, medical models of desire as a measure of health, and the economic and legal frameworks of family and care work by analyzing how they are products of capitalism that serve, e.g., pharmaceutical companies, at the expense of real people. It makes an interesting read to pair with, for example, Kristen Ghodsee’s
Why Women Have Better Sex Under Socialism, which is actually about a fairly wide variety of ways in which the economic conditions of capitalism constrain women’s freedom around sexual behavior and family life, and especially to contrast and synthesize with Sophie Mal’s article
Collective Turnoff, which breaks down how much the “stressful, pressurized prurience” of the capitalist “command” to unrepress ourselves is actually
a major fucking turnoff for a lot of people. This, somehow, even though I viscerally detested reading every single word of that article except the phrase “stressful pressurized prurience” (which is great and I intend to use it all the time), has oddly brought me to the closest I’ve been to comfortable with the idea that I might not really truly and irrevocably be ace. Maybe I’m something else and it’s just that my turnoffs include capitalism, patriarchy, amatonormativity, compulsory sexuality, the male gaze, sexual commodification, and evolutionary psychology lectures. (I wish to again stress that this is like, 10% of that article, tops, that I found valuable and explanatory. The other 90% feels to me
exactly the same as the thing it’s trying to present an alternative to and I had
exactly the same reaction to it as I do to being lectured by horny dudes about how akshually science says everyone is bi and poly: Like all my nerve endings are being dipped in glue, and with bone-deep rage and insult at the attempt to tell me how I’m supposed to be.)
Anyway, I think ACE hits a reasonable balance in acknowledging both that asexuality is a natural and normal part of human variation that shouldn’t be pathologized, and that the standard that it’s only valid if it is 110% completely and unassailably natural, immune to any form of social or environmental influence whatsoever, is also false and harmful. And by “reasonable balance” I pretty much just mean that both arguments are in there at all.
At the end of the day I think the main thing I can say about this book is that it was therapeutic, and obviously that is very personal and I cannot say that it would be so for anyone who is not trying to process all the precise things that I personally am trying to process and to evict the same ghosts from their past from their head that I am trying to evict. It was not a fun experience, but certainly a cathartic one. Other people may find it informative.