I suppose I see another payout. My argument, all along really, has been for the children.

Like Robin Dembroff, another friend and colleague quoted in that same Vox article, I believe queerness is anchored in “political resistance to hegemonic ideas of how humans ought to be.” Leather chaps and nipple clamps and boys kissing boys and girls kissing girls—even on an otherwise unexceptional Bank of America float—model modes of living and loving that many kids and teenagers attending Pride have never seen, or have just seen online, and only as pornography (not that there is anything ipso facto wrong with pornography, but the more models of queerness, the better). When parents or people ventriloquizing parents oppose public indecency at Pride on the grounds that it may upset children, the opposite is more likely the case: their children might like it, and that upsets the parents, not the children. What is the presumptive harm if a child happens upon a guy sporting a chest harness, or sees an adult’s butt cheeks, or even an adult’s genitals or breasts? Would such children necessarily feel violated, or might adults be feeling violated on their behalf? Might the child be as likely to respond with curiosity?

The “problem” with gay sex or kink in public, like the “problem” of early twentieth-century young Black women carving slices of pleasure and intimacy out of brutal city life, is that it models how to have gay sex, or how to be kinky, or how to squeeze fun (or a living) out of socially mandated misery. For an antiracist, democratically hedonic, and more just future, we ought to celebrate kink, butts, and boobs at Pride. And we should do so especially for those kids whose opportunities and curiosities are stifled by racist violence, economic inequality, or their heterosexual nuclear family.

I suppose I see another payout. My argument, all along really, has been for the children.

Like Robin Dembroff, another friend and colleague quoted in that same Vox article, I believe queerness is anchored in “political resistance to hegemonic ideas of how humans ought to be.” Leather chaps and nipple clamps and boys kissing boys and girls kissing girls—even on an otherwise unexceptional Bank of America float—model modes of living and loving that many kids and teenagers attending Pride have never seen, or have just seen online, and only as pornography (not that there is anything ipso facto wrong with pornography, but the more models of queerness, the better). When parents or people ventriloquizing parents oppose public indecency at Pride on the grounds that it may upset children, the opposite is more likely the case: their children might like it, and that upsets the parents, not the children. What is the presumptive harm if a child happens upon a guy sporting a chest harness, or sees an adult’s butt cheeks, or even an adult’s genitals or breasts? Would such children necessarily feel violated, or might adults be feeling violated on their behalf? Might the child be as likely to respond with curiosity?

The “problem” with gay sex or kink in public, like the “problem” of early twentieth-century young Black women carving slices of pleasure and intimacy out of brutal city life, is that it models how to have gay sex, or how to be kinky, or how to squeeze fun (or a living) out of socially mandated misery. For an antiracist, democratically hedonic, and more just future, we ought to celebrate kink, butts, and boobs at Pride. And we should do so especially for ** those kids whose opportunities and curiosities are stifled by racist violence, economic inequality, or their heterosexual nuclear family.**

I suppose I see another payout. My argument, all along really, has been for the children.

Like Robin Dembroff, another friend and colleague quoted in that same Vox article, I believe queerness is anchored in “political resistance to hegemonic ideas of how humans ought to be.” Leather chaps and nipple clamps and boys kissing boys and girls kissing girls—even on an otherwise unexceptional Bank of America float—model modes of living and loving that many kids and teenagers attending Pride have never seen, or have just seen online, and only as pornography (not that there is anything ipso facto wrong with pornography, but the more models of queerness, the better). When parents or people ventriloquizing parents oppose public indecency at Pride on the grounds that it may upset children, the opposite is more likely the case: their children might like it, and that upsets the parents, not the children. What is the presumptive harm if a child happens upon a guy sporting a chest harness, or sees an adult’s butt cheeks, or even an adult’s genitals or breasts? Would such children necessarily feel violated, or might adults be feeling violated on their behalf? Might the child be as likely to respond with curiosity?

The “problem” with gay sex or kink in public, like the “problem” of early twentieth-century young Black women carving slices of pleasure and intimacy out of brutal city life, is that it models how to have gay sex, or how to be kinky, or how to squeeze fun (or a living) out of socially mandated misery. For an antiracist, democratically hedonic, and more just future, we ought to celebrate kink, butts, and boobs at Pride. And we should do so especially for ** those kids whose opportunities and curiosities are stifled by racist violence, economic inequality, or their heterosexual nuclear family.**

I suppose I see another payout. My argument, all along really, has been for the children.

Like Robin Dembroff, another friend and colleague quoted in that same Vox article, I believe queerness is anchored in “political resistance to hegemonic ideas of how humans ought to be.” Leather chaps and nipple clamps and boys kissing boys and girls kissing girls—even on an otherwise unexceptional Bank of America float—model modes of living and loving that many kids and teenagers attending Pride have never seen, or have just seen online, and only as pornography (not that there is anything ipso facto wrong with pornography, but the more models of queerness, the better). When parents or people ventriloquizing parents oppose public indecency at Pride on the grounds that it may upset children, the opposite is more likely the case: their children might like it, and that upsets the parents, not the children. What is the presumptive harm if a child happens upon a guy sporting a chest harness, or sees an adult’s butt cheeks, or even an adult’s genitals or breasts? Would such children necessarily feel violated, or might adults be feeling violated on their behalf? Might the child be as likely to respond with curiosity?

The “problem” with gay sex or kink in public, like the “problem” of early twentieth-century young Black women carving slices of pleasure and intimacy out of brutal city life, is that it models how to have gay sex, or how to be kinky, or how to squeeze fun (or a living) out of socially mandated misery. For an antiracist, democratically hedonic, and more just future, we ought to celebrate kink, butts, and boobs at Pride. And we should do so especially for** those kids whose opportunities and curiosities are stifled by racist violence, economic inequality, or their heterosexual nuclear family.**

I suppose I see another payout. My argument, all along really, has been for the children.

Like Robin Dembroff, another friend and colleague quoted in that same Vox article, I believe queerness is anchored in “political resistance to hegemonic ideas of how humans ought to be.” Leather chaps and nipple clamps and boys kissing boys and girls kissing girls—even on an otherwise unexceptional Bank of America float—model modes of living and loving that many kids and teenagers attending Pride have never seen, or have just seen online, and only as pornography (not that there is anything ipso facto wrong with pornography, but the more models of queerness, the better). When parents or people ventriloquizing parents oppose public indecency at Pride on the grounds that it may upset children, the opposite is more likely the case: their children might like it, and that upsets the parents, not the children. What is the presumptive harm if a child happens upon a guy sporting a chest harness, or sees an adult’s butt cheeks, or even an adult’s genitals or breasts? Would such children necessarily feel violated, or might adults be feeling violated on their behalf? Might the child be as likely to respond with curiosity?

The “problem” with gay sex or kink in public, like the “problem” of early twentieth-century young Black women carving slices of pleasure and intimacy out of brutal city life, is that it models how to have gay sex, or how to be kinky, or how to squeeze fun (or a living) out of socially mandated misery. For an antiracist, democratically hedonic, and more just future, we ought to celebrate kink, butts, and boobs at Pride. And we should do so especially for** those kids whose opportunities and curiosities are stifled by racist violence, economic inequality, or their heterosexual nuclear family.**

I suppose I see another payout. My argument, all along really, has been for the children.

Like Robin Dembroff, another friend and colleague quoted in that same Vox article, I believe queerness is anchored in “political resistance to hegemonic ideas of how humans ought to be.” Leather chaps and nipple clamps and boys kissing boys and girls kissing girls—even on an otherwise unexceptional Bank of America float—model modes of living and loving that many kids and teenagers attending Pride have never seen, or have just seen online, and only as pornography (not that there is anything ipso facto wrong with pornography, but the more models of queerness, the better). When parents or people ventriloquizing parents oppose public indecency at Pride on the grounds that it may upset children, the opposite is more likely the case: their children might like it, and that upsets the parents, not the children. What is the presumptive harm if a child happens upon a guy sporting a chest harness, or sees an adult’s butt cheeks, or even an adult’s genitals or breasts? Would such children necessarily feel violated, or might adults be feeling violated on their behalf? Might the child be as likely to respond with curiosity?

The “problem” with gay sex or kink in public, like the “problem” of early twentieth-century young Black women carving slices of pleasure and intimacy out of brutal city life, is that it models how to have gay sex, or how to be kinky, or how to squeeze fun (or a living) out of socially mandated misery. For an antiracist, democratically hedonic, and more just future, we ought to celebrate kink, butts, and boobs at Pride. And we should do so especially for** those kids whose opportunities and curiosities are stifled by racist violence, economic inequality, or their heterosexual nuclear family.**

I suppose I see another payout. My argument, all along really, has been for the children.

Like Robin Dembroff, another friend and colleague quoted in that same Vox article, I believe queerness is anchored in “political resistance to hegemonic ideas of how humans ought to be.” Leather chaps and nipple clamps and boys kissing boys and girls kissing girls—even on an otherwise unexceptional Bank of America float—model modes of living and loving that many kids and teenagers attending Pride have never seen, or have just seen online, and only as pornography (not that there is anything ipso facto wrong with pornography, but the more models of queerness, the better). When parents or people ventriloquizing parents oppose public indecency at Pride on the grounds that it may upset children, the opposite is more likely the case: their children might like it, and that upsets the parents, not the children. What is the presumptive harm if a child happens upon a guy sporting a chest harness, or sees an adult’s butt cheeks, or even an adult’s genitals or breasts? Would such children necessarily feel violated, or might adults be feeling violated on their behalf? Might the child be as likely to respond with curiosity?

The “problem” with gay sex or kink in public, like the “problem” of early twentieth-century young Black women carving slices of pleasure and intimacy out of brutal city life, is that it models how to have gay sex, or how to be kinky, or how to squeeze fun (or a living) out of socially mandated misery. For an antiracist, democratically hedonic, and more just future, we ought to celebrate kink, butts, and boobs at Pride. And we should do so especially for** those kids whose opportunities and curiosities are stifled by racist violence, economic inequality, or their heterosexual nuclear family.**

I suppose I see another payout. My argument, all along really, has been for the children.

Like Robin Dembroff, another friend and colleague quoted in that same Vox article, I believe queerness is anchored in “political resistance to hegemonic ideas of how humans ought to be.” Leather chaps and nipple clamps and boys kissing boys and girls kissing girls—even on an otherwise unexceptional Bank of America float—model modes of living and loving that many kids and teenagers attending Pride have never seen, or have just seen online, and only as pornography (not that there is anything ipso facto wrong with pornography, but the more models of queerness, the better). When parents or people ventriloquizing parents oppose public indecency at Pride on the grounds that it may upset children, the opposite is more likely the case: their children might like it, and that upsets the parents, not the children. What is the presumptive harm if a child happens upon a guy sporting a chest harness, or sees an adult’s butt cheeks, or even an adult’s genitals or breasts? Would such children necessarily feel violated, or might adults be feeling violated on their behalf? Might the child be as likely to respond with curiosity?

The “problem” with gay sex or kink in public, like the “problem” of early twentieth-century young Black women carving slices of pleasure and intimacy out of brutal city life, is that it models how to have gay sex, or how to be kinky, or how to squeeze fun (or a living) out of socially mandated misery. For an antiracist, democratically hedonic, and more just future, we ought to celebrate kink, butts, and boobs at Pride. And we should do so especially for those kids whose opportunities and curiosities are stifled by racist violence, economic inequality, or their heterosexual nuclear family.