Holly

A woman comes out of the fire.

Drawing Hand

by

Al King

Season Published
MP501

Feb 15, 2022


Share on

August Stuckey’s military-minded father drove the car to a part of town in Tampa Bay where he had never been. He pulled over near children milling around on the streets with nowhere to go.

He pointed them out. August too would be homeless if he continued his girly ways, his father said. The moment stuck with August, who was 7 at the time.

This moment came about after August, who now goes by Holly, attended her older brother’s baseball game with her family. Everyone piled into her father’s Cadillac after the game and went to McDonald’s for burgers and fries. There was her father and mother, her brother, and her little sister. Her brother’s friend, the baseball coach’s son, came along too. His name was Tommy.

After they returned to the luxury condo in a Tampa Bay cul-de-sac where she and her family lived, Holly sat on her parents’ bed and drew because she liked the lighting in their bedroom. Holly welcomed Tommy, a popular kid who she liked, when he walked into the room.

That is when Tommy took his dick out, telling Holly to touch it, then kiss it, then put it in her mouth. As Holly remembers it, she liked the taste, the smell of the older boy. She remembers losing herself in the moment.

Then the door swung open. In walked Holly’s father, who yelled at Tommy to get out of his house. At the time, Holly did not understand what the problem was.

After Tommy left, Holly sat on the bed, unable to articulate her feelings. Her father told the rest of the family what happened. Her mother wanted to know if this had happened before. Her brother blamed her for the whole thing. He said that Tommy was not gay, and that Holly had obviously enticed him.

Until then, Holly’s world had consisted of art—drawing cartoons based on the Ninja Turtles and reading comic strips including Bloom County and Calvin and Hobbes. Drawing was the one thing that allowed her to socialize with the other kids. Other than that, Holly, who had no friends, was always alone.

In third grade, after Holly took that car ride with her father, a teacher, Mrs. Elfrink, noticed that she learned at a slower pace than her peers. She told Holly’s parents. Testing revealed that she processed things differently, thinking in visual terms, translating words into images before she could understand them. Holly was diagnosed with autism and anxiety.

Mrs. Elfrink put together a special program for Holly that catered to her learning style, nurturing both her artistic talent and her tremendous ability to focus completely on one subject. The two of them worked every day together. Holly liked school and looked forward to going.

Then one day, her father had an announcement: He was moving the family from Tampa Bay to Fort Bragg, a small city on the coast of Northern California. Holly did not want to go. 

Her fears were founded. The new place was nothing like Tampa Bay. The teachers at the new school paid little attention to her. She was constantly bullied and often sat by herself, crying. Her fellow classmates played a game called “Smear the Queer,” victimizing anyone who didn’t pass as masculine. A year-long stint in homeschooling didn’t help. Holly sank into depression and tried to become invisible. She began having nightmares about what her father had warned her about—being homeless on the streets. Her parents sent her to therapy, but Holly wouldn’t open up, fearing that what she said would get back to her father. 

Instead, she acted like the person she thought her father wanted her to be. Her father told her to join the wrestling team, whose members included bullies, but also cute guys. She would let the cute guys pin her and win. But if the guy had bullied her, she would try to hurt him and win the match. 

Holly grew. She felt strange, awkward, and unnatural, but told no one. She preferred solitude, and hoping to free herself of the daily torment of her peers, she applied herself to her studies, envisioning a different life beyond graduation. Art became her lifeline. She was active in art club until she left school during her sophomore year. That’s when she passed a state exam that allowed her to graduate early. At the local community college, she studied computer science, then switched to art.


Holly began seeing a tall, blond, blue-eyed man of her dreams. She’d met Mike Johnson years before. He was easy to talk to. Like a lot of the teenagers around her, he liked sex, getting high, and hanging out. But it was her first time doing those things with anyone. She had never had anyone to hang out with before. She fell in love with him. She believed the feeling was mutual.

Johnson made love to her in a way that felt natural and terrific, like she was a woman. Holly felt loved and appreciated for the first time in her life. She became more confident, vocal, self-assured, and adventurous. She worked a part-time job on the weekends as a house painter, and she no longer shied away from meeting people for fear of rejection. In Mike Johnson’s world, Holly felt she belonged.

She did all she could to win acceptance from Johnson and his friends. She ran errands, cleaned up after them wherever they were hanging out, bought them things. She even studied books on sex and watched porn to develop the skills to please Johnson. Johnson and his buddies were goth. Holly began dressing in all black, smoking a lot of weed, and listening to the music they liked. She also carried bear spray because they did. Just before graduation, Holly’s plans to quickly finish school hit a snag. Holly was caught carrying the bear spray on campus. She was suspended from school and placed on house arrest.

Then Johnson became inaccessible. He was never at home or at any of his regular hangouts. When she did manage to get Johnson on the phone, he could never talk long. He always had somewhere to be. Holly suspected infidelity. Johnson called her paranoid.

Despite house arrest, Holly snuck out, and she found that Johnson indeed had a girlfriend. She knocked on the door at the girlfriend’s house and confronted Johnson, but he shut the door in her face. Holly felt like a fool. She called Johnson but he refused to talk. She snuck out for liquor and started getting black-out drunk in her room. She was 18 years old.

She stopped eating and lost interest in her art. She fantasized about Johnson returning, pleading for forgiveness, and the ensuing make-up sex.

She sought someone new online. She found Donald Perez. He was tall, handsome, muscular, in his 30s, and a Marine.

They talked for hours on end by phone. Perez acted like he understood her and she grew comfortable with him. Holly was now able to imagine a future without Johnson.

Perez pressured her for a face-to-face meeting. Fearing he would lose interest if she delayed, Holly agreed to meet at a motel.

He was everything he presented himself to be, but the sex was terrible—nothing like the sex with Johnson. Perez touched Holly’s penis, something she was not used to. Johnson never did that, she recalls. Holly was a woman and wanted to be treated like one.

Holly ran crying from the motel room out onto the street, confused. Johnson had left her for another woman. Now her new lover did not see her as one. She ran all the way to Sacramento. The river reminded her of Tampa Bay. With no money and no hustle, she found a place behind a Presbyterian church to sleep, in a ditch where she could not be seen. Her father’s words when she was 7 came back to her—the warning that her girly ways would lead to her becoming homeless. She started cutting herself.

After a few weeks on the streets, she became resolute and went home to Fort Bragg. But she failed to win back Johnson. He didn’t want to pick up where they’d left off, but said he did not mind getting his dick sucked every now and then.

The realization that she and Johnson were never, as she’d imagined, madly in love, was too much to bear. Suicidal and often drunk, she sought out and clung to Johnson’s friends, Tai and Aaron. They hung, got high.

Holly became angry. She considered killing Johnson. But it wasn’t realistic. She needed help for that, and neither Tai nor Aaron would go along with the idea. She turned her vengeful thoughts to Perez, whom she resented for his failure to rescue her from heartbreak.

She told Tai and Aaron that Perez manipulated her, and that all he wanted was sex. Tai and Aaron agreed that Perez was a dog, and that he had taken advantage of her. One day, as Holly recalls, they were sitting around getting high as usual at Tai’s apartment, and Holly asked them: If they were her friends, were they just going to sit around and let Perez get away with what he had done? Or were they going to get some payback?

Holly said she got back in touch with Perez, telling him she was sorry for running out. She recalls luring Perez to a wooded, secluded area just outside of Fort Bragg with the promise of makeup sex. The trap was sprung. Tai and Aaron attacked, she said. They’d planned to torture him, but they went too far, she said. They ended up killing Perez.

At first, she recalls, they were all proud of what they had done. They hurried to tell Johnson. Johnson didn’t believe them, she said, so they showed him where they hid the body. The trio was arrested and charged with murder.

During questioning by the police, officers asked Holly about the motive for the killing. She had no explanation. How do you tell the police you killed someone because they did not rescue you or make love to you like you were a woman?

Tai got life without parole, while Aaron pled guilty to manslaughter and took a deal for more than a decade in state prison. Holly got 15 years to life.


Holly’s poor social skills, autism, and anxiety made it hard to integrate into her new community at San Quentin State Prison. She was clearly no regular. Fellow inmates picked on her, like when she was back in school, but this time there was no place to hide. When she went to chow for meals, other people would take her tray. She would often go to bed hungry. 

One time, in the intake center, a guy harassed Holly by taking her food. The shot-caller for the white group noticed, and told Holly she had three choices: stab the guy, be the guy’s bitch, or get stabbed herself. 

Drawing on her wrestling background, Holly fought the guy. She got put in the hole for it, but had earned the respect of the white prison community. In the hole, she shaved her head, trying to appear more masculine. A fellow incarcerated person nicknamed her “Nermal,” after the gray cat from Garfield that no one could tell was a boy or a girl. 

Holly knew that she could not fool everybody for long. and was terrified she would be passed around from one guy to the other. When she appeared before the classification committee, she asked to be placed on a sensitive needs yard. SNY is set aside for people who face threats from the general population. It’s largely made up of people convicted of rape and child molestation—people afraid of everyday prison life. By 2018, about 33,000 inmates, a quarter of California’s entire prison population, lived in SNYs. The California Department of Corrections and Rehabilitation started phasing out these yards in 2018 because of escalating violence. Despite their ostensible purpose, the homicide rate in SNYs had been two to three times the rate in the general population yards. 

Prison officials sent Holly to SNY in 2002 at Salinas Valley State Prison. Trans women were housed at men’s facilities because the prison system considers them men, and though there were other trans women in the yard, she feared she would not be accepted if she came out as a woman herself. Holly walked to the group on the yard and hung out with them to learn the ropes, but she felt out of place. They all seemed so worldly. Never having used hard drugs or lived as a woman on the streets, she realized that she did not have much in common with the women in her yard. It was not her gender, but her background. 

She had always lived at home and hid her sexuality from everyone except Johnson, Tai, Aaron, and Perez. The other women were out in the open, flaunting their sexuality. They turned tricks, selling sex to support themselves. Or they became the property of someone who could protect them—could be passed around like a pair of shoes. 

She didn’t reveal to the women that she was autistic, so they just thought that she was odd, and that she liked to hang out with trans women. 

One day, Holly’s cellmate decided to blackmail her. He threatened to tell everyone that they were sleeping together. Holly paid him with the proceeds she made from selling her art, and she kept paying him to keep quiet.

Not long after, her cellmate wanted to actually have sex with her. He showed her a knife and told her to get undressed and lay on the bunk. Once again she drew on her wrestling skills. Holly took the knife, tied him up with his sheets and reported the incident to staff. 

In 2009, authorities transferred Holly to a SNY at Ironwood State Prison. She continued to obscure herself. At Ironwood, she took a class in masonry, the most masculine-appearing vocational trade on offer.


One day while reading a medical book at the library at Soledad State Prison in Monterey County, where she had been transferred, Holly came across a piece of information that helped guide the rest of her life. The medical text referenced what was at the time an exceedingly rare sociological study on trans people, a book called Transsexualism in Society by the author Frank Lewins.

Holly ordered the book. It detailed instructions on coping and information about gender and sexuality. She read it over just a few days, obscuring the cover with a brown paper bag so people couldn’t see the title.

For the first time in her life, Holly understood why she was the way she was. She had gender dysphoria—excessive pain, anguish, and agitation that can occur in people whose gender differs from their sex assigned at birth. Following the instructions in the book, she began to prepare to live her life as a woman, buying women’s clothing and stockpiling makeup. She privately chose a new name for her new outlook: Holly.

Holly developed a sense of destiny and felt connected to it. She enrolled in self-help therapy programs. She even enrolled in college, but it brought back too many bad memories. 

In the coming years, Holly would meet mentors, and get aggressive with the state. Whether through formal grievance processes, or personal protests like hunger strikes, she pushed prison authorities to change the way trans women are searched, the types of clothing they could wear. She also tried to reconcile with her family. But during the phone call, as she stood in San Quentin’s phone booth, their message was clear: as long as she was a woman, she would not be welcome. She appeared before the Board of Parole Hearings. In the Spring of 2020, she was released into the pandemic.  

She’d envisioned a job, a motorcycle, her own place. Instead, she remained anxious, and continued to struggle with relationships and homelessness. But there’s some light now. She plans to get back into illustration. She finally understands her past, which makes her future clearer. A grown woman has emerged, ready to take her place in the world, tested by fire. 

Good luck, Holly. ▩


Love May Not Be the Answer

On Kierkegaard and Anxiety

by

Peggy Li

Season Published
MP202

Feb 18, 2020


Share on

More students today visit the counselling center for anxiety than for any other reason. Of late, the unpleasant anxious feeling of worry or dread in the face of life’s possibilities has been treated with medicine, but there remains the question of why we have anxiety, whether there is a way to deal with our anxieties without resorting to drugs, and how me might best understand our anxiety in the first place.

One of the earliest writings on anxiety was published in 1844. It’s called The Concept of Anxiety, and it’s written by Søren Kierkegaard, under the pseudonym Vigilius Haufniensis. Whereas Haufniensis poses the question of how we deal with anxiety without ever answering it clearly, Kierkegaard tries to solve the problem of anxiety in 1847 with a book published under his own name: Works of Love. Pseudonyms were an avenue for Kierkegaard to express different perspectives that he personally may not have believed, while avoiding charges of internal contradiction were he to publish discrete views under his own name. Each pseudonym is meant to represent a different platform, or look at an issue from a different subjective angle.  Vigilius Haufniensis specifically is meant to take on the guise of a psychologist, exploring how psychology can engage with the Socratic maxim to “know yourself.” Works written by Kierkegaard himself, in contrast, often express religious or theological views on how an individual can be faithful God.

I was initially interested in the Haufniensis’s Concept of Anxiety because I was growing more and more aware of my own anxiety, as I had no idea what I wanted to do with my own life. I read Works of Love to see if Kierkegaard’s solution to anxiety was something that could work for me.

According to the Judeo-Christian tradition, all human beings, beginning with Adam, are born with free will, as evidenced by original sin. Therefore all human beings sin freely. And even for those who may not believe the Genesis account, it’s worth understanding Genesis in terms of its insight that we humans possess a mysterious freedom that appears out of nowhere. Only the most hard-pressed determinist might argue that our free will is actually an illusion, and even then, it still certainly feels as though we are free. And that feeling of freedom is just something we are born with.

Free will, ironically, is not chosen, but rather forced upon individuals. Even in our own lives, when confronted with difficult choices, it is never a question of who makes the decision, but rather of what the best decision is.

The anxiety that Adam experiences comes as a result of God’s prohibition of the fruit, which awakens Adam’s awareness of his free will. Before, Adam was ignorant of his ability to do anything of consequence. Eating other fruits or naming the animals held no weight, and Adam’s free will thus occurred in a vacuum where he had no opportunity to meaningfully exercise it. However, the order from God is the catalyst for Adam’s realization that he is capable of being free in a more real sense—that he is “able” to act against an authority.

A person’s individual freedom is best exemplified in opposition to an authority because it affirms the person’s ability to disobey (compared to an unfree person, who is forced to obey a command). So, had Adam not been free, he would literally not have been able to disobey the order from God. And while the order from God is not intended to test his loyalty, the effect is ultimately similar. Someone who is put under a moral test may not realize the extent of their own weakness or strength until after the test is over, but the test itself has not fundamentally changed the nature of their moral weakness or strength; rather it lets them become aware of themselves.

In my own childhood, it at first did not occur to me that I was able to disobey my parents. But one fateful night after I forgot to brush my teeth, I realized at once that it was both possible to disobey them, and that in the future, I could willfully disobey them again. The awareness that I stumbled into as a child is ultimately the same awareness of freedom’s possibility that awakens in Adam. More generally, what we now describe as anxiety can be traced back to the recognition of the possibility of asserting our choices, or the awareness of our free will. We are anxious because we are free.

Picture yourself on the edge of a diving board; you can do any number of things. You could try to do a flip, belly flop, maybe just jump like a pencil, or even walk back down the steps, and not dive at all. But as you stand on the diving board, they are all still just possibilities; in direct contrast with the moment your feet leave the board and you fling yourself towards the water, having already decided to make a splashy cannon ball. In that moment when you choose, the possibility of going back down the steps or of doing a flip disappears. When an individual actuates just one of their possibilities, they necessarily lose out on any number of other possibilities, although new opportunities can open up. One could not possibly reach a fork in the road and walk down both paths at once.

Anxiety, thus, exists as the intermediary state between innocence and sin, between possibility and defined choice, and the moment of decision goes against the ambiguous nature of freedom that you would experience at the edge. A single concrete possibility manifests itself and dominates the other hazy possibilities that a person might have once had. Haufniensis describes the feeling of such freedom as ultimately “dizzying,” because we are caught in the idea that we are fundamentally able to do anything, yet unsure of what exactly it is that we want to do.

Kierkegaard offers a solution to this anxiety problem: When “I” obey the command, “You shall love your neighbor as yourself,” I necessarily give up the choice on who to love or not love because I must love every person. I cannot meaningfully give preference or enact my “will” in any meaningful sense, unless I choose to disobey the compelling force of that command. The ignition comes from outside, and is oriented outwards, but the person at the center still has to obey the call. On these grounds, Kiergegaard argues that a duty-based understanding of love makes it “eternally secure” and “perfect,” and as it participates in the eternal, it is valuable because it is forever “unchanged.”

But, though it can be unpleasant, Haufniensis is not so sure that we should want to eliminate anxiety.  He goes so far as to claim that human beings are meant to be anxious, since they are, he argues, a synthesis between the physical and the psychical, and between the infinite and the finite. It’s no coincidence that in the Bible, human beings are made from the dust and the breath of God. Whereas dust will naturally sink to the bottom, the breath of God will naturally rise to the top, and to synthesize these opposing elements is to understand one’s own internal contradictions. This, for Haufniensis, is what it means to be a human being.


In Plato’s Symposium, readers learn about a dinner party in the house of Agathon, a celebrated tragedian, where a group of men decide to take turns giving speeches in praise of Eros, or erotic desire, and how it relates to love.  Eros is characterized as the hermeneutical force intermediate between mortals and gods. In Socrates’s encomium on Eros, he describes an encounter with a Mantinean woman, Diotima, who teaches him the true nature of Eros.

The secret is that each person is already pregnant with ideas, but needs the right beautiful prompt to induce their birth.  Ultimately, this intertwinement of erotic desire and intellectual desire in the ladder analogy provides an ideological framework for better understanding the experience of anxiety.

Explaining the concept of spiritual pregnancy and the human process of self-renewal, Diotima comments that Socrates “may be initiated” into such rites, but warns that perhaps he will not be able to achieve the more important “revelations” soon to come. Regardless, she goes on talking anyway, with hopes that Socrates can and will follow. After her disclaimer, in perhaps The Symposium’s most famous literary device, Diotima introduces the “ladder of love,” whereby one’s desire for beauty allows one to “ascend” or transform their erotic love into a different type of love entirely. Yet to even begin such upward motion, one must first participate in the process of spiritual pregnancy. One’s ascension on the ladderor metaphorical “climbing”necessarily happens by way of Eros, or a state of heightened erotic desire, which allows the appreciation of a beautiful body to become the appreciation of the beauty of all bodies, which are “one and the same.” This kind of realization, from specific instances of beauty to a general type of beauty, tracks the fundamental logic critical to Plato’s theory of the forms.

In this process of pursuing beauty and giving birth to ideas after encountering the right beautiful prompt, one sheds, or changes their desires for the beauty; moving on from a desire for the specific instantiation of spiritual beauty that had theretofore preoccupied them. And yet, because one does not possess beauty itself, they still desire what they lack, and so they are pregnant once more with a more intense desire for an even more beautiful prompt. This cyclical action of no longer desiring what they once had, only to desire something more reflects a process that Diotima likens to immortality itself. Once the new vision of beauty is birthed, new desires re-enter, or impregnate, the birther: it’s almost as if they were inspired by the previous “pregnancy.” Although a flawed example, when eating spicy food, one’s taste buds will signal the brain to numb a person’s taste to protect against the pain that peppers bring. So when one first begins to eat spicy food, their taste buds may not be able to numb themselves well. But as one continues with their enjoyment of spicy food, one’s taste buds slowly attune and become better at numbing themselves, so someone could begin to tolerate successively more spicy foods, until there are either no more spicier foods to eat, or one dies from something that was too spicy.

Necessary to even begin this journey though, is the desire for spicy foods to begin with. Yet, unlike enjoyment of spicy food, the ability to engage in spiritual pregnancy is, for Diotima, an essential human quality. And one’s erotic drive then becomes the driving force for self-renewal or change in the human.

However, as one climbs the hypothetical “ladder of love,” realizing more about the true nature of beauty, and clearing up their understanding of beauty, we see that this process actually brings a person further away from their original state of being, and one’s original pursuit of the beautiful in terms of beautiful bodies. In the beginning, erotic desire was our first signal that we had come into contact with the beautiful, and it was a visceral, carnal experience. Yet the successively more intense encounters with beauty and the ultimate form of beauty, or “beauty” itself, leaves a person “dumbstruck,” and is totally unlike our initial experiences of beauty. A person living in a dimly lit cave might be similarly “dumbstruck” when they first see the sun. However, as one begins the journey up the “ladder of love,” there is no way for them to know what successive “steps” entail or to where they will lead as long as the climber remains on the previous step. Although cliché, in order to “ascend,” one has to “trust the process” in their pursuit of beauty. There will always be an element of mystery, of the unknown, in starting something new.


Consider the ladder of love as analogous to a conversation with someone new. How do you traverse the incremental degrees of intimacy or closeness that must first be reached before you can have a good, or “the ultimate,” conversation? First, one must hypothetically begin talking to another person and get to know their basic details like where the other person is from, what they are studying, and what they want to do in life. From there, if the conversation goes well, one might get to deeper topics like opinions on social media, politics, or relationships. And if one is really lucky, perhaps the conversation may even take on a life of its own, pushing into the realm of ideas and wisdom, where both interlocutors get a fundamental insight into the mind of the other person. But this last “ultimate” form of conversation is rare because it might not happen every time you engage in conversation, and usually you must first reach a level of intimacy with another person before they are willing to engage in such a discussion. To use another analogy, when sitting by a fire, there will be sparks that naturally fly out of the immediate vicinity of the fire. However, one cannot force these sparks to fly out, or to start something new (another fire) but can only hope that in lighting the fire to begin with, something will result from that effort. Kierkegaard would seemingly propose that if both parties are truly willing to engage with one another, it is possible to reach that “ultimate” level of conversation without having to go through the extra “small-talk.” He expects the sparks even when they are not guaranteed. And while Kierkegaard is not necessarily wrong in such an expectation, the approach of gradual building up, or letting things progress at their own pace seems to be more akin to how human beings actually behave.

Alcibiades demonstrates an inability to idealize beauty and ascend the ladder when he stumbles in drunk, intending on seducing Agathon, only to be shocked and horrified when he discovers that Socrates is there as well. From there, the famously beautiful Alcibiades describes the hardship of being in love with Socrates, despite, ironically, first intending on seducing Agathon, which might suggest his “love” is not totally genuine. However, readers learn that Socrates himself is like the demigod Eros, and is unique in his ability to change himself from the lover to the beloved. So we see that Alcibiades tries or has tried to bed both Socrates and Agathon, yet is seemingly unable to maintain or avoids a conversation that might actually reveal the beauty of their souls.

Alcibiades participates in this drunken, sex-fueled, “bacchic frenzy” and the pleasures of the body precisely because he is so physically beautiful and understands the power that his beauty has, yet he is critically unable to resist the charms of Socrates because he is “stuck” on the first rung ladder, and unable to follow through on the insight into beauty that would shift his priorities. The problem that Alcibiades reveals about himself is that, while he feels an intense desire for the truth, as demonstrated by his love for Socrates, he is unable to submit to that desire, for fear that it will change his life.

Unlike a more theoretical question like “what a self really is,” love and obligation are motifs in every person’s life, and the goal of philosophy in my mind should be to challenge the average person’s way of thinking about their own life. Reading these works, although it is cliché, really should “change your life.” And in re-examining my own life, it follows that I would/should make subsequent changes if I discover that my fundamental presuppositions are incorrect. If one does see the truth in a progressive view of human life, where we are meant to change, then it makes sense that one would allow such a change to happen, and continue with their pursuit of beauty and truth. My initial issue with Kierkegaard in Works of Love was that his work seemed unrealistic, since “I” would have an issue with just giving up my life and will to god, flipping the switch, and never experiencing anxiety again. However, The Symposium solves this issue because it changed my understanding of what a human being should be. I now realize that being human is not just a static experience with instances of momentous change. I realize that anxiety, like love, and like my own human life, will change over time, and that such change is a consequence of being human. While Kierkegaard argues that such change, by which we become like God, can happen in an instant, Plato, via Diotima, reminds readers that it can also be gradual, and that there will be intermediate states. Ultimately though, to participate in ascension at all means allowing oneself to be open to such change, even while the end point remains unknown. ▩