The online diary of a gay courtesan.

Devon Hunter: Please tell me: a) the contact info you would want used in the interview, b) a brief description of the organization’s history,  c) and how the organization fills a gap in standard attitudes towards sex workers.

Stacey Swimme: I am the Development Director of St. James Infirmary.

St. James Infirmary provides compassionate and non-judgmental health care and social services for all sex workers, while preventing occupational illnesses and injuries through a comprehensive continuum of services. We offer free, confidential medical and social services for female, male, and transgender, sex workers.

We are the first peer run occupational health and safety clinic for sex workers in the United States. In our case, peer run means that the majority of our staff, current or former sex workers and are active clients of the clinic-that is they also receive our services. The nature of peer-to-peer services creates a safe space where sex workers can feel safe in discussing their sexual health, seek out services that are appropriate to meet their needs, and receive culturally competent care. Sex workers tend to be pathologized in medical environments, resulting in fractured relationships with medical providers and inadequate care. At the St. James Infirmary participants have no fear of their occupation interfering with their right to receive quality medical care.

What services do you offer at the Infirmary, and how are these services funded?

About one third of our funding comes from the City of San Francisco and state of California through their respective AIDS prevention funds. This support has been slashed in 2009 as the city and state are both facing severe budget cuts. We also receive in-kind support from other clinics and HIV/AIDS prevention organizations.

We’ve recently become qualified for some third-party billing programs such as Medi-Cal and FamPACT (a family planning fund). Through these programs we’re able to receive reimbursements for some of the clinical services provided, such as gynecological care. These reimbursements are helping to off-set costs, but often still do not cover the full expense that we put out for these services.

The rest of our funding comes through private foundation grants and private contributors. Individual private donors who contribute small amounts, anywhere from $20 to $200, are really helping us keep our program going.

Our services include Primary Care, Transgender Hormone Therapy, HIV/STD/HCV Counseling and Testing, Hepatitis A/B Immunizations, Acupuncture, Massage and Reiki, Peer and Mental Health Counseling, Support Groups, Health Education Workshops, On-site and Street-based Syringe Access & Disposal (NEX), Street and Venue-based Outreach, Wound/Abscess Care, Food and Clothing, Harm Reduction Supplies, Apprenticeships and Internships, Community Research, and Education. We are open 3 days a week: Tuesdays 1-6pm (NEX) and Tuesdays 3-6pm (wound and holistic care); Wednesday 6-9pm (drop-in and appointment-based Medical services); and Thursdays 1-4pm (appointment-based transgender healthcare) and Thursdays 6-9pm (drop-in primary medical care).

A full list of the support groups, meetings, and other opportunities to participate or receive services is available at our website at www.StJamesInfirmary.org.

What type of political/social/cultural climate is required for a city to have an organization like St. James? What kind of cooperation is needed from local authorities?

This project was made possible because of the unique vision of Sex Worker rights activists from COYOTE and the Exotic Dancers Alliance (EDA). In 1999, via collaboration with the Department of Public Health STD Control and Prevention Section (known as “City Clinic”), the University of California San Francisco, COYOTE, and EDA the St. James Infirmary started as a private non-profit 501(c)(3)

Having a rich history of sex worker rights organizing in San Francisco (first with COYOTE, then BaySWAN, and later the Exotic Dancers Alliance) was central to ensuring that this would be a strong peer-led effort that would honor the true needs of sex workers. Several things happened that made this possible. In 1996 the San Francisco task force on prostitution made recommendations that the City should fund occupational health services for sex workers. In 1998, sex workers rights activist from COYOTE and EDA called the Director of STD Control and Prevention of the San Francisco Department of Public Health, Dr. Jeffrey Klausner and proposed a clinic model for sex workers that went beyond HIV and STI testing. This was the beginning of conversations and alliances to be made that provided the framework for a peer led occupational health and safety clinic for sex workers.

First we were just open one night a week at City Clinic. For five years, every Wednesday night 6-9pm, City Clinic was open to sex workers and their current partners for services ranging from primary care, STD screening and prevention, and free sexual health resources to items such as condoms. In 2003 we got our own clinic! Our hours were expanded, and a wealth of services were added.

How do you protect the privacy of the people who seek your help?

Participants are never required to provide identification. Whatever name, gender and other identities an individual wishes to be known by at our clinic are what goes into their medical records. The records are only accessible by staff who need them. Since we are mostly peers and share a desire for privacy, participants have no reason to fear that we will be insensitive about this. Medical records are protected under privacy laws and can only be shared with outside sources at the request of the participant (patient) or through a court ordered subpoena. However, we are not an anonymous test site, we are a confidential test site. Under the law, positive HIV and STI test results are disclosed to the Health Department. But if a person is using an alias, than that is the name that is reported with the test result.

What measures would you suggest if someone wanted to pursue founding a similar organization for their own area?

Collaborate! Start by building a relationship with a local clinic that sex workers in your community trust. Sometime Planned Parenthood is a good place for sex workers, sometimes they’re not. Clinics that serve LGBTQ communities also tend to be kinder to sex workers, but again, it’s hit or miss in some towns.

You also need a strong sex worker community to advocate for a rights-based approach to healthcare. Team up with your nearest Sex Workers Outreach Project (SWOP) chapter or other regional sex worker rights group. Talk with other sex workers in your community about what their actual needs and interests are. Remember, sex workers had been building community in San Francisco for over 25 years before SJI was created. That foundation and well-connected members of our community are how this was possible.

In 2006 you offered a scholarship. Can you tell me how that happened and whether or not it is an on-going program?

The scholarship program we offered was a one-time program that was the result of unclaimed settlement money in a class action lawsuit. In 2003, a group of exotic dancers filed suit against some strip clubs in San Francisco and then settled the case (Siefred v. Centerfolds, et.al. Case No. 305470). After the court exhausted attempts to reach all the original plaintiffs in the case, the Court ordered that unclaimed money from the settlement be used for a grant program focused on education, job training assistance, and alcohol/drug treatment counseling for members of the dancer community. The St. James Infirmary was one of several agencies that received grants from this program. We decided to use our grant money for scholarships to any dancer who could verify that they were currently enrolled in school or a job training program and had danced in San Francisco since 1998. The money was then paid directly to the educational institutions. It was a really amazing opportunity for us to redistribute that money to the community. All together we awarded over $60,000 in scholarship money to about 30 exotic dancers.

Which organizations do you collaborate with and how/why?

In San Francisco:
SF DPH, San Francisco AIDS Foundation, SRO Collaborative, Coalition on Homelessness, Coalition to Save Public Health, the DOPE Project (Harm Reduction Coalition), City Clinic, TransTHRIVE, Positive Directions, Harvey Milk Democratic Club, BaySWAN, and others.

Sex workers rights: We are a community organization member of the Desiree Alliance, we work with other sex worker rights groups as well including SWOP.

What benefits do you see your community enjoying because of the work done at St. James?

Most importantly we are a safe haven with understanding supportive peers. From personal experience and from speaking with others, I know that having a sense of community and a place where you feel welcome contributes to a sense of self-value that motivates us to be healthy and informed. In addition to all of the free services we offer, such as massage or accupuncture, we make friends here. We meet other participants here who will be a safe call when we do outcalls, or who can tell us about a new website to market whatever our unique service is. We circulate a bad date list to help people avoid dangerous clients. People can not only pick up condoms here, but also get info on how to use them or how to be assertive with a client who doesn’t want to use protection. These little details that we understand make huge differences in the lives of sex workers, and these details are often not available at other health clinics.

Are there any obstacles or challenges that hamper your efforts?

Lots! We’re running out of money. That’s the biggest thing. We’ve been holding on for as long as we can to avoid service cuts and cutting back staff hours. But with the reduction in support from city and state, plus the huge cuts that private foundatiuons are experiencing due to the economy, we are in a very tight place right now.

Other challenges: People’s attitudes toward sex workers; the fact that we see sick people arrested and cycled through the jail system; and them then coming out at the other end with their health in even worse a state… all of these things are hard for our staff to see and experience. The criminal status of some of our participants is a driving force in blocking their access to healthcare and safety resources. While we are running low on funds we continue to see money wasted on prohibiting prostitution, which is directly working against our mission to help sex workers stay healthy.

What is the over-arching goal of the organization, and how do you measure effectiveness?

The main goal is to give sex workers access to the tools they need to be safe and healthy. More than 70 per cent of participants say that they heard of us through a friend who has been here. This is a major sign of how effective we are being at providing culturally competent care to a very marginalized group of people.

This year is our 10 year anniversary! We’re having a huge anniversary party on June 5th, 2009 in San Francisco. Info will be at our site at http://www.StJamesInfirmary.org.

I was wondering if you might be willing to link to http://www.BoundNotGagged.com, a blog for sex workers?

I would be happy to list your links. And thank you for sharing this incredibly helpful information with me and my readers.

One of the reasons I wanted to wait to respond to the question posed on March 17, 2009′s entry concerning race is because I wanted to view the situation in a club outside of the South. Before I continue, I would like to add that I welcome comments and constructive discussions here; however, if I do say something that is insensitive or irresponsible, I invite anyone to point it out.

To paraphrase a concept articulated by Obama during his campaign: We can’t talk about race until we talk about race.

In the the Carolinas and Georgia, where most of my experience in clubs has occurred, there is a residual tendency to treat Black men as un-/non-/anti-sexual Others who are tolerated for “diversity’s” sake. I do not notice this overtly generalized and dismissive treatment towards Latinos, nor towards Asians; however, it does seem that White dancers with red/orange hair and fair skin fill a niche as equally narrow as Blacks seem to do.

I am sensitive about race and other parameters for identity, but I am not afraid of discussing them in simple terms.

So, as an experiment, when the dancers at Secrets in Washington, D.C. asked me last night what it’s like at Swinging Richards in Atlanta, GA and PT1109 in Columbia, SC, I said candidly, “You can do well, depending on the night. I’ve noticed that Black dancers struggle there, even if they work three times harder. That’s not the case for Latinos and Asians. Although overt racism in the traditional Southern mode is mostly gone, Black men are still mostly invisible as sexual entities to gay white men where I live.”

I started this conversation specifically because there was a Black dancer in the room, and I wanted to see what his response would be, in terms of being in D.C. (which for some reason people presume isn’t connected culturally to the South just because there are some embassies there and a few people who can read and write in French).

This was his response: “He’s right. White dudes in the club normally look past me. I do well at private parties where I have been booked specifically.”

“Why is that?” one of the White dancers asked.

“Well,” the Black dancer said, “look at magazines. What do you see?”

“White faces,” I replied. “There still aren’t anywhere near enough non-White models representing beauty. We are taught what is beautiful by what is implied, not simply by what is said.”

“For a long time I made most of my money off women,” the Black dancer added.

“Women don’t tip,” another dancer immediately chimed in.

“Yeah, they do,” the Black dancer shot back. “That was my whole career for years. But it’s not just the South – Black dudes don’t usually do well in New York City either.”

“It seems to me,” I said, “that women are often more sexually adventurous in their tastes, and that men often define their preferences more rigidly. And,” I added, just so that the Black dancer wouldn’t think that Devon “White Boy” Hunter has it made in the shade, “it’s not enough to be White. I’m completely invisible next to Brad. He’s the default setting for gay white male desire.”

“Yeah,” one of the Latino dancers added thoughtfully. “He’s blond haired, blue eyed, fair skin, perfect complexion, and built like a Greek god.”

“Mhm,” I added. “I’ll never be tall. White isn’t good enough: I’m short. I’m not hating on Brad: He’s perfect. He really is exquisite. But next to him, I might as well be Black.” (To which the Black dancer nodded in agreement and understanding.)

This is such a complicated, convoluted conversation in American culture. On the one hand I felt as if my thoughts had mostly been confirmed by this dialogue; however, there was the nagging part about Black guys not doing well in New York City. If what he says is true, then racism isn’t a Southern tradition (as so many presumptuous Yankees like to assume), but an American tradition (which definitely doesn’t make it any less awful just because racism ain’t a Suthren thang).

So, to more pointedly address the question of what my experience has been, in terms of interpreting how race affects gay male entertainers: White is the default preference for the manufacturer’s setting; Latino, Asian, Indian, and Native American are all exotic enough to be sexually alluring, despite their ethnic features; and Black is invisible. What I have seen is that White and Latino entertainers make the most money, that Asian dancers are often watched with some degree of skepticism at first, and that Black dancers (when they aren’t discouraged) are forced to work far too hard. And yet all of this can change, depending on issues surrounding personal style, attitude, stature, body type, and exotic features (e.g. an Asian dancer with blue eyes). And yet those individual nuances are lost if a patron completely marks the Black body in his mind only enough to avoid walking into ”it” like any chair.

I personally feel that there is a specific gap in the training of gay desire. There are simply not enough Afro-centric (or other minorities’) faces in the “All-American” homoerotic publications. People want what they see: So long as Black men aren’t held up as objects of beauty unto themselves on par with men of other races, Black entertainers will be relegated to Blacksploitative sexual imagery. I have met very few Black male adult entertainers who did not actively seek to align themselves with the clichés perpetrated by MTV and BET. What’s worse, the few Black dancers I’ve known who weren’t “ghetto” made even less money than their “hard” counterparts.

Is there not a space or two in one of Abercrombie’s group-shots of 13 nubile honkies for a little more realistic portrayal of our cultural landscape? What’s even more problematic is that I often sense that Black men who aren’t thugs are even more displaced outside of gay desire than their bruiser counterparts. Where do Black men in general (and non-Gangsta Black men specifically) fit within the framework of gay masturbation material?

Hear, hear for equal opportunity exploitation!

I went for lunch and a walk in the park today, because for the third day in a row it would be spiritually negligent to not. It is so pretty here lately – it’s hard to believe there was snow on the ground a week ago. The trees and flowers are putting out buds; the clover is bright green, with little purple pin-striped blooms; and I even saw my first massive bee of the season. The bees look so plump and lazy, the way they bumble around in the air like zeppelins - I think they’re marvelous. Bumble bees make me smile. They’re so clumsy and endearing.

I went to lunch with a new acquaintance, and we talked about all the light stuff: Religion, career, school, and family. You know, the easy stuff. HA! We went for a walk while our bellies were still full, and he asked me more questions about work. He finally came around to the question that I knew he was wanting to ask: “You said the line is different for each dancer. Where is your line?”

I have never been an escort. I’ve never had penetrative sex for money. I’m just not interested in it. I have allowed some men to go down on me during a private showing, but it’s not my modus operandi. I regularly touch the clients as they are touching me. I’ve even given a handjob here and there – but all that is fairly tame by comparison to what others enjoy/tolerate.

Sex is special to me: If I hook up, I want it to be because the guy is hot and/or intriguing. If I meld, I want it to be genuinely invested. If I make love, that can’t be bought from me. Groping and infrequent receptive oral sex don’t offend me, because I perceive them as fairly impersonal. Perhaps I’ve been touched superficially enough that it just doesn’t mean anything to me anymore? Kissing and sex, however, are much deeper forms of touch, and they are still reserved for my personal time.

In my past blogs I’ve strongly cautioned against doing anything against local laws. I am aware of the hypocrisy in what I have just admitted. But the limited sexuality I sometimes permit doesn’t leave a blot on my conscience. Also, consider how irresponsible it would be for me to say to a neonate, ”Yes, go out and suck as much dick as you can! Let them all fuck your ass too, for good measure.” Um, no. That is nowhere near the level where I operate – it’s fine for the people that are okay with it (if they’re willing to take the risks involved), but that isn’t for me.

What I’ve described today is reality, not legal advice. No, I don’t advocate that people do what is done, but that doesn’t change the fact that it happens. For the most part with me, a dance is a dance, but occasionally they are a little bit more. The line is different for each dancer, and mine is drawn pretty far down on the scandal ladder.

Ultimately, you have to know who you are and what you can tolerate. In addition to this, there is also the law. No, you shouldn’t allow anything that is illegal to happen during a dance. People also shouldn’t smoke marijuana (according to the law). They also shouldn’t speed when they drive (according to the law). And of course, people shouldn’t loiter, download music from the Internet, or jaywalk (according to the law). I will continue to say that people shouldn’t be sexual in their dances, because I don’t want to be responsible for leading someone into risk. However, there is the perfect world, and then there’s the real world. I figured it was time to speak more transparently about where my line is – I’ll not be turning myself into a saint, thank you very much.

So, with all that said: Wanna private dance?

Neither. I don’t care for the terms. If I use them at all, it’s only so that I don’t have to always explain myself. I also don’t care for masculine/feminine, active/passive, and man-in-the-relationship/woman-in-the-relationship. Although the terms are somewhat clinical, they are also accurate and devoid of implicit value judgements: I prefer the terms insertive and receptive.

Top/Bottom are highly problematic terms for me. The outright judgement contained within them make me a tad angry. Plus they’re completely inaccurate, at least in any instance where the people in question have enough creativity to move beyond the missionary position. Also, exactly how much does it flatten a person to one dimension when you ask “Are you a top or a bottom?” as if the response to this should carry all sorts of extended implications about relationship role, identity, mannerisms, and interests. (“I’m a bottom, but I play sports!” Mhm… fuck you for apologizing.) Because they are black/white terms, the gray areas have to be covered by the laughable term “versatile” (as in a tool? Is that what you mean?), so that further distinctions can be made (and I find it’s the “bottom” men who generally feel obligated to reaffirm their masculinity with this word “versatile,” in order to not be “demeaned” for being primarily “bottom” in the first place).

Masculine/Feminine is so frought with problems that I’m not even going to begin to dissect them as terms. Many scholars have already done this ad nauseum for the last 40 years or more. Go ask Judith Butler her thoughts on the construction of gender.

Active/Passive are just as annoying to me as top/bottom. Give me a damn break. The only people who could possibly think this is an accurate description of sexual roles are the people who’ve never experienced both. If you actually believe that the “bottom”/”woman-in-the-relationship” isn’t completely engaged by the sex act, then you’re either insensitive, ignorant, or stupid. Again, man/woman-in-the-relationship carries far too many ridiculous assumptions to be terms I can use.

The insertive partner, whether biologically male or female, is exactly that: The person who is inserting. The receptive partner, whether biologically male or female, is exactly that: The person who is receiving. (How much of a brain fuck does it become when I mention seeing a picture yesterday of two men fisting each other simultaneously? Who’s the “top/bottom” in THAT scenario? Hm? God I love gender theory!) Neither role is given more power with these terms. I don’t think I need to address in much detail the preference generally afforded to the insertive partner; however, I would like to take some time with the receptive role and its inherent power.

To receive, to hold, to welcome, to envelop, to surround, to cradle, to embrace, to squeeze… These are not passive actions. These are active actions. And I would argue that it takes far more strength of character, psyche, and even physical strength to endure being entered than inserting, entering, introducing, poking, stabbing, or pummeling do. Taking it out of the gay world for a minute: If a woman’s womb can bear a child, exactly WHAT does a man’s penis do that is anywhere in the same realm of strength, endurance, care, or investment? Men fall out from a kidney stone. Hell, men fall out from colds… I know I do. I’m a total wimp.

I must sound like an angry power bottom fairy guerilla homo commie pinko bastard. I’m not. Another reason I have difficulty with the top/bottom question is because it depends so much on my mood and where I am in my life. When I was a neonate, yes I was 100% receptive. My sexuality evolved and for several years I was split even 50-50. For a year or so I was 100% insertive. Right now I would have to say I’m somewhere between 75-25 and 67-33 leaning insertive. That will continue to change and evolve.

Ultimately I don’t see the point of being a gay man and not enjoying both roles. We are, sexually speaking, in a position (excuse the pun) to be the only people on the planet to truly know the joy of both. Women can be empowered by and enjoy various types of insertive activity, but they’ll never have a penis. Straight men who are afraid of their assholes will never enjoy fully what their bodies are capable of. It’s amazing for us homos to have that one advantage over everyone else. It makes me sad that so many people in our community cling so tenaciously to heteronormative sex roles. I personally think any gay man who is a total top or a total bottom is a total drag, because he isn’t open to experiencing the real joy that is a gay man’s sexuality, and he is often invested too much in a series of value systems that are incompatible with his sexuality (whether he realizes it or not).

Remember this: You may be penetrating me, but I am enveloping you. And I would want it to be a true vice versa. I do not in any way enjoy the idea of being the insertive partner, and feeling as if the person with me thinks himself bottom/passive… I don’t want to enter him unless he wants to welcome me. I want him there with me and engaged.

So… I guess ultimately what this means is that I don’t fuck. I meld.

There are thousands of types of touch. But, for me, they break down into three overarching categories: Subtractive, Neutral, and Additive. If you are going to be an entertainer, you have to be okay with being touched. It’s simply part of the job (unless you’re in one of those bizarre U.S. states where the dancer performs in the middle of a cage/stage with an enclosement of chicken wire that stands as a barracade five feet between the dancer and the patons – in those places the tips are passed through the spaces of the chicken wire, and the dancer can’t collect them until the patron steps back away from the barrier). However, it’s wise to understand that you’re going to need to find balance in being touched. The highest priority: Make sure that your personal boundaries and the laws for your area are both being respected. It’s important to note that your perception of the same touch will be different from moment to moment, depending on a host of circumstances.

Subtractive Touch

When you are touched in such a manner that it costs you more than the tip you are gaining, you are losing something within yourself. You will know Subtractive Touch almost immediately. It makes you feel uncomfortable, ashamed, distressed, or humiliated. Perhaps it causes you pain as well. Possibly worse: It makes you feel absolutely “nothing” (but not in a neutral manner). When all is said and done, Subtractive Touch makes you feel less than. I would guess that approximately 10 percent of the touching I experience in an average night is Subtractive. Some nights are better, others are worse. Generally, these touches get temporarily balanced out by the preponderance of Neutral Touch and the covalent Additive Touch. Real problems can come up pretty fast on the nights when this isn’t the case.

Neutral Touch

In a rough estimate, I would say 80 percent of the touches in an evening are Neutral: They do not please or offend me. They require only as much time and attention as the value of the tip they entail. And they are completed without any regret or celebration. They simply are what they are: A transaction. Here are your onion rings, that will be $1.79. The problem with Neutral Touch is that it is repetitive. It is connected to the largest part of your earnings, which is good, but it is also numbing, which is bad.

It is important to find ways to rejeuvenate your senses throughout your shift, so that you do not become zombie-like. Once at Swinging Richards a patron had his hand cupping my testicles for a good 60 seconds or more while we were talking about politics before I realized it was happening: “Your hand is on my balls.” “Yep.” “How long has it been there?” “Oh, nearing a minute, I suppose.” “Wow… You are going to tip me eventually, right?” (One of the stupidest dollars I ever earned. LOL… click dont-touch-those for a funny wav file: NOT SAFE FOR WORK) That’s a good example of what not to allow Neutral Touch to become. In most all instances, however, Neutral Touch is polite, discreet, respectful, and superficially flattering. It can teeter over into Negative if not properly managed.

Additive Touch

This is absolutely essential. You really must experience enough Additive Touch to completely balance the Subtractive and to enliven the Neutral. As with Subtractive, about 10 percent of the touch I experience in a shift makes me feel attractive, strong, genuinely appreciated, and complemented beyond simple flattery. It is important to note, however, that if you do not get enough restoration while at work, you really must find a means to get it from some other source.

I will admit it candidly: My feelings get hurt very easily. I am not thick-skinned. I need more than 10 percent Additive Touch to renew me. I also workout 2-4 times each week for 45-75 minutes/session. I don’t exercise alot, but I exercise intensely. These two issues together mean that I can reasonably “justify” a particular “splurge” that I am nearly absolutely committed to: I get a 60/120-minute massage once a week from my friend Ron, who has one of the most gifted healing touches I’ve ever experienced.

There are other types of Additive Touch. If you have a lover or someone whom you trust, let that person put hands on you in a non-sexual but intimate manner. Perhaps they will let you lay back, and will simply stroke your face with the backs of their fingers while you listen to soft music? Or maybe they put one hand over your heart and another over your navel with essential oils? It is important to allow yourself to experience this type of healing, so that your body/mind/heart/soul does not connect all physical contact to something sexual (which is completely inaccurate/inapproptiate in most instances outside of your shift).

Additive Touch puts gas in your tank, so to speak. It airs out your house. Think of whatever Additive Touch you get beyond work as a vitamin that nourishes you. If the hundreds or thousands of touches you experience in a week/weekend are the repetitions and sets you do at the gym, then the massage/friendly hand holding/hugs from Mom that you take in during the off hours is the supplement that feeds your system.

A final suggestion, for your Additive Touch therapy: When you do have sex, try to make it as organic (but safe), passionate, and emotionally invested (even if only temporarily) as possible. You don’t want to hurt someone else in the process of healing yourself, so if necessary make it clear that although the sex you are about to have may rupture the time-space continuum, it isn’t anything that it isn’t. You don’t want to lead someone down the wrong path if you aren’t feeling residually more than you are momentarily, but you also do not want your entire sexuality to devolve into a series of automatic, mechical actions. Live succulently!