Gotgaf Historical Society
Heteronormative Culture and the Sexually Deviant Writings of S.D. Dimitrievich: Examining Post-Keplarian Society and Politics and Homoerotic Literature The Gotgaf Historical Society Quarterly, Vol. 76, No. 2, THE DIVERSITY OF GENDER AND SEXUALITY IN PRESIDENT KEPLAR’ TERM: 2025-2049 (Summer 2197), p 320—325
Published by: Gotgaf Historical Society
Stable URL: http://www.ESTOR.org/stable/40582542
Accessed: 24/06/2299 16:20
Use of the ESTOR archive indicates you acceptance of Terms & Conditions of Use.
ESTOR, a non-profit service, helps scholars, researchers and students discover a plethora of trusted content. For more information please contact Support@ESTOR.org.
Heteronormative Culture and the Sexually Deviant Writings of S.D. Dimitrievich:
Examining Post-Keplarian Society and Homoerotic Literature
By Sebastian Immanuel
Through an examination of Keplarian Society and politics, this essay deals with homoerotic undertones produced by its literature—namely that of S.D. Dimitrievich—and how these subversive expressions became the leading form of resistance against the utilitarian regime.
Many of the writings by S.D. Dimitrievich, and other sexually deviant authors, were kept within the Propagandic and Decadent Cells in Northern Nevada until now. The Northern Gap Expansion allowed scholars to acquire many of the artifacts kept within the P.D. Cells when the land was purchased from the Southern Mass. What little our society knows—that is, what little knowledge being taught on the author S.D. Dimitrievich in our schools—is that Dimitrievich wrote surrealist and realist pieces of fiction and social commentaries for the University of Helen, Texas. The few pieces that were—for lack of a better term—“smuggled” through the Brooklyn Blockades, identified displeasure with life in the Southern Mass. Now, with the vast work being released, it is appropriate to identify this displeasure as Heteronormalcy. It is important then, for the understanding of my contemporaries, to offer a brief history of the formation of the Federal Republic and the Southern Mass. It is then crucial to define the Southern Mass’s geopolitical structure during the rule of Victor Keplar (née Vladimir Keplachovich), and how it affected the consciousness of former Americans.
The United Southern Society rose at the end of the 2020 election in opposition to the newly elected president, James Charles Woolf. According to Charles Nite’s Woolf be Gone, “The USS said that the election had discredited the votes from the states from Carolina to Florida to New Mexico. For every one vote for Woolf, the counting committee discarded three of his running candidate’s” (412). However, the beefy man from Alabama served only two years in office before his assassination at the hands of the USS head chairman. 
Within two years of Woolf’s death, the USS had expanded to nearly three times its original size. Nite writes, “the USS took charge. It elected its own representatives in congress and functioned as its own nation” (494). The “war that finally tore the nation in two” (Maytag 1994) was a seven-day period, known as Saratoga Conference, in which both senate and congress voted in favor of The Southern Mass (formally the United Southern Society) seceding.
Much of the political activity in the Southern Mass, thereafter, was theocratic in nature; its first president was Victor Keplar, whose first order was to sign into effect the United Coalition Doctrine. The document legalized both the physical and emotional degradation of men and women who were not formally members of the USS and/or declared citizens of the Southern Mass. Furthermore, it outlined which acts were considered criminal and how to “treat” each effectively with regards to his or her specific crime. According to Dr. Maryanne Moorworth, many of the formally—or legally persecuted—criminals were sentenced to “public viewings. After trial—if ever they were lucky enough to have one—the criminally accused were put on display in front of the city halls in accordance with the UCD before undergoing
punishment” (999). Often, many of the accused never were given formal hearings and were “discarded” privately.
Resistance through the Arts
One of the first known acts of resistance was the 2048 film The Massacre of Evelyn Flinch. Based on true events, the film depicts a public execution of Evelyn Flinch, who commits adultery. Flinch’s assailant, Reverend Samuel Elle, never underwent prosecution. What is most fascinating about the film is Flinch’ relationship to Kitty Goodwife, the reverend’ sister. Dimitrievich writes “they were sisters, they were lovers, and they were the embodiments of hope” (299). The film was one of the leading influences on Dimitrievich’s writing. Dimitrievich recounts his first viewing of the film during middle school saying, “the shouts and roars [of his classmates] terrified [him] more than the image of Flinch’s kicked [in] nose” (300).
In his first short story, The Big Rock Candy Mountain, inspired by a song (by the same title) that his mother sang to him (Haller 29), Dimitrievich writes that “Sebastién loved him because he was his brother. Of all that he had known, no one could fill him” (5). This story, written on pieces of cardboard in black ink, show glimpses of his later work and their subversive content. The original story exists only in fragments (like much of Dimitrievich’s work which shows signs of fire damage).
As the author’s writings matured, its subversive homosexual content became more subtle—many scholars discuss The Sweet Happy Virgin or A Cat, a Bird and a Bee. After recently acquiring A Cock and Two Balls, it is apparent that this novella might very well be the most subversive yet. The plot revolves around two students at the University of Helen, Texas who are practicing for a baseball game. It is just after sunset when a rooster “steals the two rounded tuffs” (42). The piece is based solely on dialogue with little to no exposition. As the two men consider how to retrieve their balls, the conversation moves to their relationship with each another. Dimitrievich writes “Do you remember catechist camp? The long rows of sleeping bags and the image of [Chr—t’s] nude body hanging over us?” (97). Some have interpreted the missing word as the Nude Christ, however, many now believe it is actually the word “Christopher’s.” In my article “Ostracon: the Missing Piece” I discuss the possibilities of using infrared technology to help fill in these keys, I call “gems” (492). Recently—after much discourse with the Dimitrievich Society—I was given permission to test my hypothesis and can now conclusively say the word is “Christian’s” but that act only raises more questions.
The Propagandic and Decadent Cells in Northern Nevada now offer some insight. While living in Alabama, Dimitrievich attended the L.A. Mutyear trials. In A Cock and Two Balls, this line—which he consciously plays with—was his criticism on the accepted viewing of the Christ’s nude figure as well as the hypocrisy of the L. A. Mutyear trail in which he was found engaging in acts of sexual deviancy. In his poem “the Ballad of Lam”, Dimitrievich writes, “they watch the Nude Christ/ men falling to their knees to kiss/ and LAM, who in love/ of Reading dies in their hypocrisy./ His love of men no diff/ rent than theirs Lord” (3). Dr. Ruth Hilberg, of the Dimitrievich Society, writes “the trial was an awful experience. Dimitrevich was horrified that Mutyear was imprisoned and nailed his lament to the prison door—of course it was published under the name Richard Taylor, Mutyear’s lover who managed to evade capture” (12).
Dimitrievich plays into the existing heteronormatic culture and turns the accepted beliefs on their side. Hilberg writes, “He was an excellent satirist…often reversing the normative gender roles—and doing so in such a way that he managed to remain a favorite of Keplarian society for quite a long time” (17). In the Great World of Sin, a commentary on the production of films, Dimitrievich wrote about the homoerotic nature of decadent films of the past. It focused mostly on the Texas Chainsaw Massacre and the Jeepers Creepers sequel. In his essay, Dimitrievich writes twelve pages on the “perverse glances exchanged between the male characters, namely Leatherface and Old Monty or the Jeeper Creep and the semi-nude bussed basketball players” (72).
Many of his critical papers spoke explicitly about homosexuality; he wanted to see how far he could push the boundaries. His criticisms gave him this advantage because they were sold as “preventive” (Scotts 114) and “cautionary” (Hilberg 629) essays on the subversive nature of the decadent past. The irony, of course, is that much of his fiction was subversive in nature.
In Bernard, Read the Brontë Sisters, Dimitrievich writes about a minister’s son who when reading work by the Brontë sisters comes across the lines “she sucked and sucked and sucked some more/ she sucked until her lips were sore.” These lines, from “Goblin Market” by Christina Rossetti, mixed with descriptions of the Brontë sisters inevitably results in the character’s trial of indecency for reading “lewd and insidious acts of fornication” (Dimitrievich 200).
It is at this point in Dimitrievich’s career that he began to receive notoriety. After the publication of “Manifesto Britannica,” Dimitrievich’s readership was affected so much so that the very act of publishing his work became risqué. After the economic collapse of 2065, much of the Southern Mass borders underwent changes, the most significant change being the western territories being sold to the Federal Republic and Mexico. In his essay, Dimitrievich criticized the British Empire for not coming to the aid of the Southern Mass. In truth, however, Queen Victoria lent it 6.5 billion Euros to keep its more valued states. After
the attack on the British monarchy—the only empire to come to the aid of the Southern Mass—was publish, Dimitrievich found himself in without employment, despite the fact that it had been published 25 years after the economic collapse. The after effects of this involved the British Empire’s rejection of Dimitrievich’s work based on the principal that it contained “lewd and insidious discrepancies of subversive homoerotic imagery.”
In the last years of his life, Dimitrievich was sent to Atlanta to undergo the Sexual Deviancy Rehabilitation. Here, Dimitrievich wrote “The Propagandic Crimes of One’s Sex.” The essay was an apology for having criticized the British Empire “who so bravely fought for the cause” (Dimitrievich 100). However, this essay also alluded to the homosexual relationship between Queen Victoria and Lady Badminton. This essay, single-handedly, led to the Atlantic Purge of 2100 and the expulsion and degradation of many sexual deviants. The subversive homoerotic nature of Dimitrievich’s texts prove that despite the oppressive nature of the Keplarian heteronormatic culture, many actively resisted the destruction of southern life.
Dr. Beyer, an Ethiopian lecturer at the Dixie Academy of Arts and Fiction, once commented that essentially the Southern Mass was a failed attempt of revitalizing the eugenical theory of Nazi Germany; “A large operatatory tumor unable to fulfill its purpose but nonetheless dangerous… a silent malignant death. Had she succeeded, there is no telling what devastation she might have caused. ” The truth in that statement is resound and it echoes in the counter-southermatic literature. Dimitrievich, one of the more well-known victims of the Southern Mass terrors, is only one of thousands in a sea of nameless victims.
 Sebastian Immanuel, PhD is an expert in Keplarian society. His latest novel, A Bird without Head, won the Ebcot award for best historical drama. Immanuel teaches at the University of Modernity and Sub-cultural Traditions, Las Angeles.
 The use of the term sexual deviant within the context of this paper refers to United Coalition Doctrine (2027). According to Mary Joan and coauthor, Mary Schelpy, sexual deviancy is defined as “any behavior not set in accordance with the Holy Order of United Brothers. In short, it is any sexual act that does not bring the blessing of Christ. Sexual deviants conduct themselves in realm of the Lesser Order.”
Originally built over the historical city Las Vegas, these four bunkers were later moved into the region surrounding Mt. Matterhorn after part of the state was annexed to Mexico. These bunkers housed some of the most iconic and important artifacts prior to the rise of the Keplar regime in 2027.
 The USS argued that “states rights were being overlooked.” The organization’s stance on certain topics, e.g. sanctity of marriage, the rights to adoption, gun control, was based on Ike Eugene’s Tabernacle of Life. Eugene writes:
If when our own country denies us the freedom to make decisions for ourselfs, what then should we do? So I ask y’all, is it not states rights to defend our life who’s rights are protected by His Holy tabernacle. These politicians think—and make their accordance with the Lesser Order—that they can claim to know what’s rite? Think they know better than His Holy scripture (300-301).
 Charles Nite is the National Historian for the Southern Mass.
 William “Bill” Maytag, PhD writes that the assassination had little to do “states rights…being overlooked” but that their organization was a “fanatical faith based society that interpreted the scriptures literally” and “being that Woolf was raised by two homosexual men, he ‘needed lynching’” (Woolf: the End of All Things, 1999).
 No known copy exists. What little is known about it exists in Dimitrievich’ private journals.
 It is unclear as to whether Dimitrievich set his own work on fire prior to capture or whether it was burnt in the Atlantic Purge in which all homosexuals being cured lost their worldly possessions to help cleanse them of their decadent nature.
 After visiting the sacred temples in Mexico, Isaiah Camp brought back images of the Nude Christ. In a transcribed speech “The Forgotten Image” Camp says “Christ hung nude from the sacred cross. Beaten weak and humiliated, they pierced the sacred flesh of God. Tormented by the Jews, mocked, his mother clothed him in her shawl” (92)
 This article can be found in the book “The Holy Grail: Filling in the Gaps in Time Rendered Manuscripts.”
 Mutyear is known under the nom de plume Christopher “Christ” Philippe who was imprisoned for his crimes of gross indecency.
 Published posthumously.
 After the publication of this text, the expulsion of Victorian and Romantic literature went into effect.
 After the death of Lin Keplar, many sexual deviants were relocated to the Sexual Deviancy Rehabilitation Camps, Georgia. Once there, some managed to be smuggled up north through the Brooklyn Blocades. Those remaining inevitably died of dehydration and exhaustion.
Preview Limit Reached
NOTE: Immanuel’s essay may be read in its entirety with a purchase of a subscription to GotgafHistoricalSocietyMag or ESTOR. ESTOR, a non-profit service, helps scholars, researchers and students discover a plethora of trusted content. ESTOR offers a wide array of academic writings dedicated to improve the understanding of today’s academia.
Sebastian Immanuel is a graduate of the University of Texas at El Paso with a degree in Creative Writing and English and American Literature. He ist he founder and former executive editor of Texas Athenaeum, a literary publication. Sebastian studied under Lex Williford, Sasha Pimental Chacon, Rosa Alcala, and Benjamin Alire Saenz. He has worked as a reporter/writer for the El Paso Times and is a writer for Art Avenue Magazine. Currently, he is working as the Research Coordinator and Risk Reduction Specialist for International AIDS Empowerment.