CHILDHOOD SEXUAL FLUIDITY: FIRST LOVES IN ANTON REISER, DAS MARMORBILD AND MANOR Christina Rosemeier Humphrey A thesis submitted to the faculty of the University of North Carolina at Chapel Hill in partial fulfillment of the requirements for the degree of Master of Arts in the Department of Germanic Languages and Literatures. Chapel Hill 2008 Approved by: Dr. Alice Kuzniar Dr. Kathryn Starkey Dr. Anna Parkinson ABSTRACT CHRISTINA R. HUMPHREY: Childhood Sexual Fluidity: First Loves in Anton Reiser, Das Marmorbild and Manor (Under the direction of Alice Kuzniar) There is a surprising lack of analysis of sexual fluidity in children and pre-pubescent youth. It is my goal to focus on three Sonderfälle and provide a detailed analysis of the particular way in which three German authors dealt with the issue of sexual variance in youth and gender indeterminacy in teenage love. By employing current feminist and gender theories to adolescence, I will contrast the blossoming of adolescent sexuality in Anton Reiser written by Karl Philipp Moritz in the years of 1785 to 1790, with Florio’s sexual fluidity in Das Marmorbild written by Joseph von Eichendorff in 1818. I will also examine the presentation of Har’s sexual awakening in Karl Heinrich Ulrichs’ Manor published in 1884. All three texts exhibit a fascinating array of sexual densities as the protagonists follow their innere Stimme, a natural, innate and unique voice within them, which easily transcends taboos and presents a realm of love which is sexually variable, open and undefined. ii ACKNOWLEGEMENTS To my daughters for their constant inspiration and to my husband for his unconditional support. iii TABLE OF CONTENTS INTRODUCTION....................................................................................................................1 CHAPTER 1: Anton’s “Empfindungen”..................................................................................9 CHAPTER 2: Florio in Bloom...............................................................................................20 CHAPTER 3: Har’s Supernatural Love..................................................................................37 CONCLUSION.......................................................................................................................57 BIBLIOGRAPHY...................................................................................................................62 iv INTRODUCTION Middle sex, transgender persons, intersexuals, transsexuals, MTF (male to female), FTM (female to male), as seen in works by transgender activist and writer Leslie Feinberg, bisexual transman and writer Pat Califia, and such films as Boys Don’t Cry and Gendernauts, are familiar buzzwords for the 21st -century. Gender ambiguity and sexual indeterminacy have enjoyed more media attention than ever, even on mainstream television. In the 2007 HBO documentary Middle Sexes: Redefining He and She: America Undercover, award- winning filmmaker Antony Thomas explores the blurring of gender as well as the serious social and family problems faced by those whose gender falls somewhere in between male and female. The movie starts with numeric facts: “In the United States 1 in 100 bodies is born not exhibiting what doctors consider standard male or female genitalia.” It then accompanies transgender adults along their very personal journey to becoming who they are today. Thomas attempts to connect the recent documented increase in sex change operations with the gender indeterminacy of childhood, but a lot is left unexplained. The documentary acknowledges that different sexualities and gender indeterminacy exist in children, but it does not explore children’s sexuality per se. American avant-garde filmmaker Su Friedrich tries to broach the subject of child sexuality in her 1996 film Hide and Seek. She presents us with a documentary about lesbian women looking back at their childhood experiences during the 1960s, a time when most American families did not talk about sex. She pays particular attention to that moment when little girls first realized that they were “different.” I found it most intriguing, that already as girls these women remembered being reluctant to part with their childhood. They were painfully aware that puberty meant leaving that safety zone where gender and sexuality did not matter, and valued a time in their lives when sexuality and gender did not construct a person’s identity. Since the subject of sex was taboo at home, children learned about it by observing their peers. It seemed completely natural for a girl to have a close relationship or a crush on another girl, in fact, most friendships started that way. Parents often termed these experiences “childhood fantasies” and considered them just a phase, nothing to be concerned about. During puberty however, parents expected this crush to progress into a serious “girl- loves-boy-crush” in preparation for marriage. Su Friedrich concludes that both a genetic disposition as well as societal factors have to be in place for women to be lesbians. She asks: at what age does it become abnormal to have a same-sex love? If the girls in her film clearly experienced varying degrees of sexuality and same sex feelings when they were children, then why is there so little research available on this phenomenon? While fantasies of gender transcendence and dreams of sexual fluidity for adults have always existed, children’s sexuality has historically either been ignored or deemed an inappropriate topic. It has been called repressed and potentially perverse by early 20th -century Austrian neurologist and psychoanalyst Sigmund Freud and been classified as something that needs to be controlled by French philosopher and 20th -century post-modern theorist Michel Foucault. Sigmund Freud never actually observed children but based his theories on adult recollection. To him sexuality was not about choice, but about repression of desire. His psychoanalytic “oedipal” conflict describes a desire in the 3 to 5 year-old boy during his “phallic phase” for the opposite-sex parent. At this stage, when children first discover their sexual difference, conflict arises. The son desires his mother and at first 2 idealizes his father. He then secretly hopes to eliminate his father and possess the mother. According to Freud, this wish usually develops into a desire to marry someone like the mother, but the claim that a child’s sexuality is something basic yet torturous has been made. Freud continuously maneuvers the contemporary heterosexual gender dyad and is therefore not able to see a child’s sexuality as a fluid phenomenon outside of that structure. Freud’s notions of childhood emerged in the earlier 20th -century, but what came before him? By embarking on a historical inquiry of sexual fluidity in children, I hope to offer a new understanding of children's sexuality. My research is situated in the realm of children and will focus on polysexuality in children. Is a child’s love "blind" when it comes to gender and sexuality? My answer is yes. For most children and young adolescents, love and desire are neither heterosexual nor homosexual, but wonderfully amorphous. I hope to contribute to the discussion of gender and sexuality in this literary analysis by demonstrating that the phenomenon of sexual fluidity already existed in eighteenth- and nineteenth-century German literary texts leading up to Freud. I will be elaborating on three fascinating works from 18th - and 19th -century German literature. I will discuss first loves in the example of the protagonist Anton Reiser written by Karl Philipp Moritz between 1785 and 1790. I will then analyze sexual fluidity in Forio in Das Marmorbild written by Joseph von Eichendorff in 1818. Finally, I will examine the presentation of the sexual awakening of “Min Jong” Har in Manor written by Karl Heinrich Ulrichs and published under his Matrosengeschichten in 1884 (Hohmann 272). By contrasting Anton’s late 18th -century same-sex love with Har’s late 19th -century homosexual awakening, the commonalities and differences between their versions of sexual fluidity will become apparent. Particular attention will also be paid to the different approaches taken by the authors, i.e. comparing Eichendorff’s early 19th -century 3 “romantic” view of a continuum of a youth’s different sexual identities to Ulrich’s late 19th - century view of a decidedly defined homosexual identity. As a parent, I have certainly observed gender-mediated differences between my daughters and their boy cousins throughout their childhood, especially now as they are entering early adolescence. As toddlers, they played equally happily with the Little Tikes play-kitchen, a car, and various other gender neutral toys that I purposely gave them. Now, as young adolescents that lovely “gender free” safety zone is disappearing at an alarming rate. Suddenly my daughters worry more about how they are being perceived by their peers than being true to themselves and nothing is more important than fitting in with their ascribed gender group. I know that they are saddened by this change and would prefer to cling to their childhood instead. What might seem to most parents like natural pre-teen development, confronts me like a criminal act, a forced adherence to an artificially imposed set of rules, restricting my children to behave within a tightly wound heterosexual matrix. How do I, as their parent, afford them a chance to live free from societal gender pressure until they have explored who they truly are? I am interested in a child’s innate sense of self, regardless of its gender. By applying current feminist and gender theories to adolescence, my research differs from studies on homosexuality by Paul Derks and studies of androgyny and cross-dressing by Catriona MacLeod. It concerns itself with polysexuality in children, a topic that scholarship has to a large extend avoided. This avoidance does not mean one can discuss sexuality and sexual orientation without touching upon gender roles and gender identity. What exactly is the relationship between gender and sexuality? The gender question has been explained by scholars like French philosopher, existentialist and feminist Simone de 4 Beauvoir, psychoanalyst feminist Jessica Benjamin, and poststructuralist feminist Judith Butler as a social phenomenon, an acculturation of sorts, a binary set of performative rules prescribed and adhered to by society. Butler ardently argues against fictitiously stable gender identities in Gender Trouble: This perpetual displacement constitutes a fluidity of identities that suggests an openness to resignification and recontextualization; parodic proliferation deprives hegemonic culture and its critics of the claim to naturalized or essentialist gender identities. There is a contingent link between the imitation and the original, pleasure of performance and dramatization of cultural mechanisms. (137) Gender is hence a property not of persons themselves, but of the behaviors to which members of a society ascribe a gendered meaning. If one takes this “postmodern performativity argument” one step further, gender is seen as a cultural construction and the body is simply a text upon which individuals are free to inscribe their gender choice, although social restrictions make this rather difficult in reality. Scholars on the other end of the spectrum, like Louann Brizendine, the author of The Female Brain, explain gender as something not imposed by culture, but an expression of biological, hormonal and neurological changes influencing unique desires at the inner core of a woman’s body: What we’ve found is, that the female brain is so deeply affected by hormones that their influence can be said to create a woman’s reality. They can shape a woman’s values and desires, und tell her, day to day, what’s important. Their presence is felt at every stage of life, right from birth. Each hormone state - girlhood, the adolescent years, the dating years, motherhood, and menopause - act as fertilizer for different neurological connections that are responsible for new thoughts, emotions and interests. A woman’s neurological reality (…) is constantly changing and hard to predict. (3) Brizendine’s scientific findings also suggest that sexual orientation starts on a genetic level as early as during fetal development: “sexual orientation does not appear to be a matter of conscious self-labeling, but a matter of brain-wiring” (186). The latter theory perhaps in part 5 explains why persons born with female body parts and living as girls until adulthood would subject themselves to grueling monthly hormonal treatments in order to receive an even more painful sex change operation, knowing full well the possibility of being ostracized by society. The determination to change one’s gender thus could be a response to a calling that resonates out of the depth of that person’s inner core, something that has been there since childhood. It is my opinion that, while there are different densities of sexual being at play at different ages with each child, there is a natural innate sense of one’s sexuality, not in static form as the terminology “inner core” might suggest, but rather an openness to explore one’s sexual continuum without shame. French philosopher Michel Foucault would disagree with this notion. In his book The History of Sexuality, children’s sexuality is produced, hence needs to be controlled through discipline. Foucault speaks of the production of sexuality in children, calling it both “natural” and “unnatural” in what he calls the “pedagogization of children’s sex”: a double assertion that practically all children indulge or are prone to indulge in sexual activity; and that, being unwarranted, at the same time “natural” and “contrary to nature,” this sexual activity posed physical and moral, individual and collective dangers; children were defined as “preliminary” sexual beings, on this side of sex, yet within it, astride a dangerous dividing line. Parents, families, educators, doctors and eventually psychologists would have to take charge (…) of this dangerous sexual potential. (104) I disagree with Foucault, because his theories on sexuality cannot fully explain the complexity of Moritz’, Eichendorffs and Ulrichs’, nor the characters’ lack of awareness of stigmatization in these texts. In my opinion, these youth are following their innate “natural” urges. Any social stigmatization does not concern them. Their sexuality has not been produced and begs not be controlled. They feel no shame. Their sense of well-being comes precisely from living outside the dominant heterosexual matrix which awaits them in the 6