In the spirit of hip hop, here’s a November Huffington Post call out from Orlando Lima, former Vibe executive editor: “I’m contemplating a comeback from retirement because Touré, Wilbekin, Light, Smith and these other public hip hop experts are sitting on their asses while the Whitlocks of the world run roughshod over my culture.” What is your responsibility to hip hop? It was close to the holidays and he’d recently become a father. I hooked up with Touré one night via email. He is the author of the novel Soul City and the short story collection, The Portable Promised Land. He’s crossed over to TV, becoming CNN’s first pop culture correspondent, working the red carpet for BET and (this February 20th at 8pm) hosting his new show, I’ll Try Anything Once, on Treasure HD. His articles and criticism have appeared in The Village Voice, Vibe, Playboy, The New Yorker, The New York Times and The Best American Essays among others. A prep school grad and college dropout, 36-year-old Touré is perhaps the most visible of a generation of writers who chronicled hip hop’s takeover of America. “I told myself that I would write about hip hop with the goal of expanding the complexity of the conversation about the culture,” Touré writes in Never Drank the Kool-Aid, his 2006 debut essay collection that reads like a thinking man’s journey through hip hop culture. Touré, a Rolling Stone contributing editor, has also ran sprints with tennis star Jennifer Capriati, swirled 180° at full speed in a black Escalade driven by rapper DMX, and held hands before a concert with soul singer D’Angelo-all to report a deeper story than the ring-kissing or dunce-capping of artists that often passes for entertainment journalism. We know this because writer Touré, after a face-to-face interview with The Artist left, “feeling used,” so he emailed His Purpleness and asked to play one-on-one. When doing so, he wears a tight, almost sheer, long-sleeved black top, tight black pants and red and white Nike Air Force high-tops. The article concludes a direction for psychoanalytic practice with transgender people thus maintains: (1) a personal-political paradigm of liberation practice, (2) an investment in somatic treatment, and (3) a relational practice establishing mutual personal-political struggle.Prince plays basketball. Pointing toward a transformation of psychoanalysis, transgender subjectivities recenter the somatic and political within the relationality of analyst and analysand. The present article is an extension on that work into the realm of “transsexuality.” Analyzing the work of Freud, Rado, Bieber, Socarides, Ovesey, Stoller, and Money, the psychoanalysis of “transsexuality” demonstrates a parallel history to the psychoanalysis of “homosexuality.” From a critical departure from psychoanalytic inquiry as presented by these authors, transgender activists and theorists have presented a model of transgender subjectivities arising from the tradition of the feminist personal-political challenge to the divided private and public spheres. In his two part series on psychoanalysis and “homosexuality,” William Meyer lays out a sordid history of psychoanalysis wielded against gender and sexual minorities.
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