“A World Worth Saving” Is the Jewish, Trans Tale We Need Right Now: - Newbery honoree Kyle Lukoff’s new middle grade novel is the tale of a Jewish, transgender boy trying to save the world from anti-trans demons.

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In A World Worth Saving (Dial Books), 14-year-old A Izenson came out as a transgender boy during COVID lockdown, but even though the worst of the pandemic is past, he still feels locked in. His parents take him to weekly Save Our Sons and Daughters (SOSAD) conversion therapy meetings whose [discredited] purpose is to convince trans and nonbinary youth that those identities are false. A can’t stand being there, although the meetings give him the chance to visit with his friends Sal (a trans lesbian) and Yarrow (who is nonbinary/agender).

Youth in the group are mysteriously disappearing after being selected for “advanced treatment,” however. When Yarrow becomes one of them, A starts to investigate, and in the process, encounters a creature made of animated garbage that calls itself a golem. The golem explains that the world is at a turning point between good and evil, and that the golem is there to help A ensure that righteousness prevails.

A soon discovers that the world is being overrun by malicious demons disguised as humans, who feed on human misery. One is the leader of SOSAD. (That isn’t really a spoiler, as it’s noted in the book blurb.) A hasn’t even figured out a new name for himself after coming out as trans, though. How can he possibly overcome this threat? With Sal at his side, A seeks support from his rabbi and other members of his Reform Jewish congregation, and from several unhoused queer youth they meet, but struggles when Sal’s enthusiasm for the task seems to wane. And is our flawed, transphobic world even worth saving? While the story at first seems like the setup for a classic “chosen one” narrative, Lukoff upends and reexamines that trope to give us a nuanced look at personal growth, the responsibilities humans have to themselves and to each other, and what it takes to make change.

Lukoff doesn’t make this a simple story of good versus evil, either. A’s parents are not ultra-conservatives; they’re Democrats in a blue state (Washington) and support marriage equality, but have clearly been swayed by anti-trans rhetoric. A himself is still figuring out the type of person and friend he wants to be—a process that Lukoff shows in all its ups and downs.

Notably, too, Lukoff looks at how people of various LGBTQ identities move in the world and how trans people of different genders are each often treated differently. Such differences are often ignored in books and media coverage, but Lukoff holds them to the light and reminds us why they matter.

The book is also deeply Jewish, but not only because A and his family are Jewish and the golem comes from Ashkenazi (Eastern European) Jewish folklore. Jewish values, traditions, and history underpin the story in multiple ways, providing a rationale for the golem and demons, moral touchstones for A, and an example of what support and community can look like. And the heart of the narrative plays out between Rosh Hashanah and Yom Kippur, the most sacred time of the Jewish year. As a Jew myself, I’ll note that interpreting Jewish texts and crafting stories that illuminate those teachings has formed a core part of being a Jew for the better part of our history; Lukoff sits firmly within that tradition even as he makes his own powerful and important contribution to it.

One doesn’t have to be Jewish, however, to appreciate the themes that Lukoff surfaces from his interpretation of Jewish texts and thought: the holy nature of being trans and the spiritual power of being oneself. “You are in the midst of your own creation, which gives you strength beyond imagining,” the golem tells A at one point. That mindset could be life-altering—for trans youth first and foremost, but also for many other young (and not-so-young) people. (As a cis reviewer, I recognize my limits in opining on what will resonate with trans youth, but I know the positive impact that affirmation can have on young people in general, and I trust Lukoff to be on target here.)

While all of the above themes might seem weighty, Lukoff weaves them into an exciting and original adventure with some light (but age-appropriate) horror elements and a touch of humor. He then offers an ending (which I won’t spoil) that feels hopeful and authentic even as it steers clear of simple, binary solutions. Expect the book to be on multiple award lists. Very highly recommended.

Content warning: Mention of a trans youth who died by suicide. Several scenes include characters expressing anti-trans rhetoric. Lukoff also indicates that the parents in SOSAD are deadnaming their children—but he respectfully never actually uses those deadnames in the text.
 
OH! A good while ago, I saw an image of a book cover/summary like this, except they were both disabled empaths or something. I couldn't tell if it was a shitpost or not, forgot about it, and have been trying to find it since. This helped me identify the author.

Aaaaand as I was typing this, I found it.

hoping Xan West pulls a Lil Peep and takes a fent laced xan
 
OH! A good while ago, I saw an image of a book cover/summary like this, except they were both disabled empaths or something. I couldn't tell if it was a shitpost or not, forgot about it, and have been trying to find it since. This helped me identify the author.

Aaaaand as I was typing this, I found it.

Edit: after looking up the author a bit, I no longer think these books are shitposts.
The "queer" tag certainly applies; this takes Judaism and turns it inside-out.

In the Torah magic is forbidden–not because it is ineffective but because it does violence to the sovereignty of God. Exodus commands: “You shall not tolerate a sorceress” (22:17). Deuteronomy elaborates: Let no one be found among you . . . who is an augur, a soothsayer, a diviner, a sorcerer, one who casts spells, or one who consults ghosts or familiar spirits, or one who inquires of the dead” (18:10-11). The length of the list mirrors just how widespread the practice of magic was in the ancient Near East. Its underlying premise was the pagan idea that the gods, like humans, were subject to fate, a metadivine realm that predated and transcended them. Magic exploited divine weakness by activating metadivine forces to induce or compel the gods to heed the bidding of mortals. The Torah bristled at such contamination of its overarching monotheism. “You must be wholehearted with the Lord your God,” is the way Deuteronomy summed up its indictment of magic (18:13). Our faith is to be pure and undivided.

This view of magic informs a subplot of the fast moving narrative of the first seven plagues to strike Egypt in this week’s parashah. Beside the titanic confrontation between Moses and Pharaoh, there is also the secondary contest, between Aaron and the court magicians. Moses leads with Aaron. It is he who turns his staff into a serpent before Pharaoh and who then triggers the onset of the first three plagues by another wave of his staff. Pharaoh counters with his magicians. As long as they can match Aaron’s prowess deed for deed, Pharaoh betrays contempt. By the third plague, which turns dust into lice, the priests falter and confide in Pharaoh that “This is the finger of God” (8:15). Nevertheless, Pharaoh’s resolve continues unbroken.

But the point of the narrative is not only to register Aaron’s victory but to stress the difference in execution. In contrast to Aaron, who simply carries out God’s command without any hocus-pocus, the magicians employ a ritual wrapped in secrecy. Each time the Torah conspicuously adds the phrase “with their spells” to reveal the source of their power (7:11, 22; 8:3, 14). The efficacy of Aaron’s rod (or that of Moses) flows directly from God’s will, without benefit of occult techniques. Not so the vaunted and pervasive magic of ancient Egypt, which is derivative and limited.

Despite their failure to keep pace with Aaron, the magicians do not seem to have conceded fully. They reappear in the sixth plague, when the Torah mentions tellingly that, “The magicians were unable to confront Moses because of the inflammation, for the inflammation afflicted the magicians as all the other Egyptians” (9:11). By the fourth plague, Moses had taken charge. The plagues were now his doing. The verse suggests that Pharaoh’s magicians were still trying to compete. But by this time their impotence is total: they can neither reproduce the plague nor protect themselves against it.

For Martin Buber, in his still valuable quest for the historical Moses, the separation of magic from religion lies at the heart of the personal name which God reveals to Moses at the burning bush (3:14) and which is repeated at the beginning of our parashah (6:2). The force of God’s name (Ehyeh Asher Ehyeh) is the assurance of an unmediated and unwavering presence, beyond magical incantation: “If the first part of the statement states: ‘I do not need to be conjured for I am always with you,’ the second adds: ‘but it is impossible to conjure me.'”

To make the repudiation unmistakable, Buber continues: “It is necessary to remember Egypt as the background of such a revelation: Egypt where the magician went so far as to threaten the gods that if they would not do his will he would not merely betray their names to the demons, but would also tear the hair from their heads as lotus blossoms are pulled out of the pond. Here religion was in practice little more than regulated magic. In the revelation at the burning bush, religion is “demagicized” (Moses, Harper Torchbooks, pp. 52-53).

The aversion to magic may also be the factor that determined the blemish in Moses’ profile. He was not a silver-tongued orator. In resisting God’s call, he described himself as “slow of speech and slow of tongue” (4:10, 6:12). And indeed he did not convince Israel nor overwhelm Pharaoh by means of eloquence. According to Rabbi Nissim Gerondi of Barcelona, the spiritual leader of Spanish Jewry in the fourteenth century, that is among other reasons why God chose Moses. In a land where incantations were all powerful, God did not want a leader who appeared to best the Egyptians at their own game. No one should think that Moses prevailed because of his facility with language. This was not a contest between competing systems of magic. God alone initiated and generated the signs and wonders that effected Israel’s redemption from Egypt. The speech impediment of Moses underlined the new religious claim that the God of Israel could not be fettered by the occult (Abarbanel on Shemot).

Thus the subplot is actually the main plot. The repudiation of magic reflects a profound theological shift from a plethora of subordinate deities to a single supreme God, whose arena of action is history more than nature and whose favor is garnered by adherence to a lofty new standard of morality. Shabbat Shalom,

Ismar Schorsch
 
IIRC the original Jewish folktale with the golem was about the arrogance and blasphemy of its creator, a Rabbi who went off the rails. The golem was a creature of evil, an unnatural abomination.
It also kills the Rabbi in the end according to the version of the tale I heard.
Jews even hundreds of years ago identifying they have a habit of creating their own monsters trying to punish the goyim.
 
Could have sworn I already did this one but search says no, so here she is. Yes it's a pooner:


Kyle Lukoff is a children's book author, school librarian, and former bookseller.[1] He is most known for the Stonewall award-winning When Aidan Became a Brother and for Call Me Max, which gained attention when parents in Texas complained about the book being read in an elementary school classroom[2] and a Utah school district canceled its book program after the book was read to third graders.[3]

Personal life​

[edit]
Lukoff is a transgender man, who transitioned in 2004[4] while an undergraduate at Barnard College, a historically women's college. Much of his work centers on transgender children. He is Jewish.[5]
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Kyle Lukoff is Karyn Lukoff.
2642 S Sartain St
Philadelphia, PA 19148

Karyn Lukoff, BC '06 and president of Q, said that after a recent event held on Barnard's campus, she was surprised to find out how few people had heard of a trans-person. Lukoff added that she knows of only one transgendered student currently at Barnard, while Smith representatives told The Boston Globe that the school has a "significant trans community."
 
OH! A good while ago, I saw an image of a book cover/summary like this, except they were both disabled empaths or something. I couldn't tell if it was a shitpost or not, forgot about it, and have been trying to find it since. This helped me identify the author.

Aaaaand as I was typing this, I found it.

Edit: after looking up the author a bit, I no longer think these books are shitposts.

Isn't this witchcraft horseshit explicitly forbidden in Judaism? No ghostly shabbos and "magecraft" allowed? Dream-visions aren't to be trusted? Or am I wrong about Jews and spirits?
 
Could have sworn I already did this one but search says no, so here she is. Yes it's a pooner:

"DEMONS could be here," she thought. "I've never been in this elementary school before. There could be DEMONS anywhere." The cool air felt good against her mastectomy scars. "I hate DEMONS" she thought. Pink Pony Club reverberated the entire AirPods, making them pulsate even as the .223 Remington rounds sat in her parents AR-15 and washed away the (merited) feelings that she was the bad person in this situation. "With a gun, you can disprove any anti-trans rhetoric you want," she said to herself, out loud.
 
"DEMONS could be here," she thought. "I've never been in this elementary school before. There could be DEMONS anywhere." The cool air felt good against her mastectomy scars. "I hate DEMONS" she thought. Pink Pony Club reverberated the entire AirPods, making them pulsate even as the .223 Remington rounds sat in her parents AR-15 and washed away the (merited) feelings that she was the bad person in this situation. "With a gun, you can disprove any anti-trans rhetoric you want," she said to herself, out loud.
"No! I must kill the demons" xe shouted.
The police said "No, Pink Pony Club. You are the demons"
And then Pink Pony Club was a 41%.
 
OH! A good while ago, I saw an image of a book cover/summary like this, except they were both disabled empaths or something. I couldn't tell if it was a shitpost or not, forgot about it, and have been trying to find it since. This helped me identify the author.

Aaaaand as I was typing this, I found it.

Edit: after looking up the author a bit, I no longer think these books are shitposts.

Ooh it's also on Anna's Archive!
I put my hand in Ezra’s, could tell ze was shielding. It was just a hand to hold, nothing else. I breathed that in, and something clicked. I knew it was important, so I set the memory for myself. I’d come back to it.

“I know I’m not exactly a faggot these days, at least not all the time. My gender is way too complicated for that.”

“Dev, you do know that I identify as a non-binary faggot all the time, not just when I’m more masculine, right?” Ezra squeezed my hand gently as ze spoke.

Oh. I did know that.

“Yeah, I know, and that’s how I think of you. It feels different when I think about my own self, my gender. That might also be my internalized shit, honestly.”

Ezra nodded, and waited for me to continue.

“Have I told you Noam’s been in boy space basically all the time for like the last six weeks?”

“No. That’s an important piece to leave out, hon.”

“Yeah, okay, it is. So. Basically, every time I feel like I’m leaning toward masculinity, and I think about being Sir while Noam is boy, I hear Linus in my head, and yank myself back.”

“Linus was a mean, selfish little shit.” Ezra said this with calm certainty.

“You’re not wrong there.”

“Returning to the point. So what you’re saying is you’ve been only Ma’am or Xer for the last six weeks, never Sir?”

“Well...yeah. Maybe even longer?” I felt so heavy, just talking about it. Were my spoons running low?

“How’s that going?”

“I feel...stretched thin, unbalanced. I want to sleep the day away. I’m still getting visions and able to do seer work, but I’m closed off as an empath. Stuck. Not that being an empath is what you’d associate with masculinity, but...”

“Hon, it’s not like masc or femme or neutral is the one place where your empath skills live. You know that, right?”

“Fuck if I know anything today.” The heaviness wasn’t just in my body; it was seeping in everywhere.

“C’mon, Dev. Take a few slow breaths, and imagine I was saying I’d been only allowing myself to be two of my genders, and was feeling cut off from part of my magic.”
“I needed Jewish comfort food.”

“Of course, hon. I never mind driving to Berkeley for this. I’m a Jewish magical herbalist. I would never underestimate the healing power of chicken in the pot.”
Skimming through, Dev the genderqueer wizard used to be a femme gay man with a boyfriend called Linus who was "cis, thin and butch" - "Nobody would question his masculinity, his faggotry, his belonging in cis gay leather community". Linus was submissive but when Dev got diagnosed with arthritis, he got fed up with Dev being too disabled to have sex or needing to have breaks during sex. So Linus revealed he was only tolerating Dev's autism and the arthritis was the final straw - and that Dev wasn't much of a real man, wasn't a real top and "wasn't a real faggot" (I kind of wonder if Dev was supposed to have been a gay trans man).

But recently Dev has been having a bunch of arthritis flare ups and their current submissive partner, Noam, keeps being a "boy" rather than shifting through identities, so if Dev was also being a man the dynamic reminded Dev too much of being a gay man with Linus. It is later revealed that Noam was only being a boy to hide his depression and migranes because boys are tough, so actually their whole gender dynamic gets fixed, they get back to being genderqueer, and Dev can reconnect with the dead again because being genderqueer gives them magic powers. This includes seeing Levi, Noam's dead brother, who is a dybbuk but not evil.

The author has sadly died, depriving us of more unhinged stories like this one. But they were an autistic disabled genderqueer kink community educator, so despite looking like shitposts this books were actually 100% sincere.
 
I cannot imagine a single kid looking at either of these books and wanting to be anywhere within a 100-mile radius of it.

Even the ones who are meant to be embodied on the cover would be overcome with shame.
The grooming book's cover is not godawful, just ugly (but then kids often have no taste).

But aside from the grooming, the book is very obviously not a children's book, and the cover reflects it: it's adult moralfaggotry.
Good children's books don't say they're about friendship or persistence, they're about killing alien monsters, or raising farm animals, or whatever, that other stuff comes naturally from the story. It's a shit writer (I'm looking at you, Queen Terf) who needs characters to hug and hot cocoa away literal manifestations of sadness or whatever with combat music playing.

The pooner desperately wants to be a children's writer, but she forgot what children are; she's going through the motions based on what she thinks adults think they want from children't books. It's cancer of the imagination that infects moralfaggy wannabe-writers of every persuasion. I swear I saw a radical islamist "children's" book in the same vein.
world_worth_saving.webp

I'm 100% betting it ends up being A for Aiden, for some reason all trans men want to be named Aiden
My female Dark Souls character was named Aiden. I got it off a baby names site because it's supposedly a Celtic name that means "flame", and decided to play a chick because of the pretty armor.
 
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