2-13951-big-brother-orwellIn the prescient wisdom of “The Fat Bastard Gazette,” we declared as early as September 2, 2014 what should be done economically and punitively with unrepentant obese naves. Those far left rapscallions, who prowl about demanding accommodation from both private and public institutions, are making their mark more loudly and outrageously under the umbrella of cultural and personal diversity.

The Fat Bastard emphasizes the word unrepentant. We do not take umbrage with any individual who is morbidly obese and trying to overcome their condition. The Captain himself was 305 pounds, a class III morbidly obese individual. However, the cretins we do rail against are those strident cadres in the Fat Activist Movement and all their sympathetic followers.

fat-bastardThis is just another chink in the armor of Western Civilization, as we know it. It may be said ancient Rome fell not from without but from within. The barbarians were at the gate in just the right time to pick up the pieces. Therefore, so it is with the United States, the largest and presently strongest superpower since Rome, about to be decimated from within by, a pusillanimous group of Fat Activist provocateurs, and an ever widening, accepting, passive audience. We are in a state of decadent decline. The doors to the Scriptorium will be locked with only a select few holding the keys. Our moral fiber and personal accountability to the greater good are sinking at an ever-quickening rate into the moral morass of wanton hedonism.

As a disclaimer, the Captain wants fellow travelers to now that the use of the word fat, fat activist, and fat acceptance are terms used by the Journal of Gender Studies and not pejoratively used by “The Fat Bastard Gazette”

Research published in the Journal of Gender Studies suggest within the last few years, in Canada and the United States, blogs have become integral for fat women and their kindred spirits to create and further develop aggressive strategies to question feminine biased anti-fat conversations by media, government, medicine, and public health. Presently, popular conversations in regards to fat people, in particular women, tend to run from institutions implicating a good‘moral deficit’ to a ‘risky behavior’ to ‘political discrimination’ where parts from each conversation shape how fat women’s bodies are viewed within the larger culture. The main messages surrounding the ideal of the thin body center on good citizenship. These messages emphasize taking personal responsibility; encourage use strict diets and exercise, and “perpetuate an image of responsible citizenship” as an extension of these messages. Fat acceptance bloggers take elements from LGBTQ (Lesbian Gay Bisexual Trans Questioning) movements to extend aggressive dominating strategies, different forms of fat representation, and “address the economic marginalization of fat women in industry.” In addition, through conversations on beauty and body image, bloggers contest anti- fat themes to develop aggressive strategies beyond the themes of fat as a ‘lifestyle choice’, “and body size as biologically rich and genetically determined that dominate the fat acceptance movement.

bac7af26e4d59cdca5c5103e660a6389“For the contributors and founders of FaT GiRL, the world that fat women inhabit was made difficult to navigate through artificial barriers (e.g., small seats on buses); not fat bodies (Lebesco, 2004). The politics promoted by FaT GiRl diverge drastically from more conservative approaches to fat activism employed by groups like the NAAFA (National Association to Advance Fat Americans)   . PPPO’s (Pretty Porky and Pissed Off) performances, however, underline how public spaces can be and have been organized according to consumerist and fat phobic assumptions that circumscribe how fat women engage with them.”

82683a1c5750e0bd5f734ac7dc7afa5e“Visibility refers to how fat women may experience being fat in relation to anti-fat discourses and contest these discourses through visual strategies. Murray (2005) asserts that in the West, ‘we live in a culture of a negative collective “knowingness” of fat women‘ (p. 154), where fat women are ‘known’ to be lazy, lacking willpower, and (sexually) out of control. Such ‘knowledges’ are thought to ‘inform every interaction we have with others and the world, and position us along a spectrum of bodies and identities’ (p. 154). Murray (2005) asserts that current fat politics asks that the fat body be reconceived within dominant frameworks of beauty; demands sometimes superficially read as subversive.”

“Fat, then, remains popularly understood as an individual responsibility and moral failure and FA (Fat Activism) tantamount to celebrating bad behavior or poor lifestyle choices that lead or contribute to poor health outcomes (Rich & Evans, 2005; Saguy & Riley, 2005).”

“As a result, individual and collective bodies, as well as institutions, corporations, and states, must present as ‘lean,’ ‘fit,’ ‘flexible,’ and ‘autonomous’ to demonstrate power (Elliot, 2007; Lemke, 2001). The fat individual is then characterized as possessing none or limited amounts of those traits and, therefore, putting a strain on the ‘public’ (e.g., the perception that fat people drain government resources, increase medical insurance premiums, and literally take up more space in public areas). Not surprisingly, fat people are targeted by government interventions in an attempt to mitigate the ideological risk they present, which then leads to their further stigmatization (Elliot, 2007; Guthman & DuPuis, 2006; Lebesco, 2011).”


“This stigmatization of fat bodies encourages the use of self-disciplinary practices (e.g., extreme dieting and exercise) to achieve a socially desired version of selfhood. The choices geared toward meeting the thin body ideal made by individuals exist within larger power structures maintained through ‘self-subjectification,’ defined as how individuals attempt to shape their bodies to meet, often unachievable, physical ideals (Connolly, 1985; Leahy, 2009). Meleo-Erwin (2011) suggests that individuals are ‘disciplined’ through self-subjectification in late capitalist society instead of through techniques of overt coercion; she argues that individuals are regulated through their active engagement with promoted practices and techniques that are normalized by self-subjective behaviors.”

“Implicit in body diversity discourses is the assumption that genetics determine the extent to which bodies regulate hunger and/or metabolize food at a weight-maintaining pace. This assumption has led FAs to assert people have a set weight point that their bodies will revert to without sustained or extreme dieting and exercise (Guthman & DuPuis, 2006; Saguy & Riley, 2005).”

Senator Joseph Mccarthy known for hunting down communists, McCarthy was the Chairman of the Government Operations Committee and its Permanent Subcommittee on Investigations of the U.S. Senate in the 1950s nicknamed
Senator Joseph Mccarthy known for hunting down communists, McCarthy was the Chairman of the Government Operations Committee and its Permanent Subcommittee on Investigations of the U.S. Senate in the 1950s nicknamed “Tailgunner Joe”

“Increasing knowledge of how self-identified women FA bloggers engage in FA politics and discourses online then, first, provides important insight into the way change or new phenomena in the FA movement in North America relates to the intersection of gender, race, and queer fat politics (Herdon, 2006). Second, this knowledge helps uncover the limitations of medicalized discourses around fat and fat embodiment, especially as it relates to women, by highlighting the ideological chasm that exists between medical and government institutions and fat acceptance activism and the cultural rather than the scientific assumptions that underpin them.”

night_club_for_overweight_01“As with earlier fat acceptance activists, such as the Toronto based group Pretty Porky and Pissed Off, bloggers, like Leslie Kinzel and Jennifer Rowe use or call strategies (e.g., political consumer activism) to highlight the factors that limit fat women’s participation in consumer culture, especially in the area of fashion. In calling for boycotts of retailers who refuse to sell clothing in larger and plus sizes, as Rowe has, fat people can draw attention to how they remain systemically underserved or ignored by certain industries.”

The extreme far left is on the march. Where is Tailgunner Joe when we need him?

Extraordinary taxes should be justly levied on all the truculent,strident, Fat Activists that put undue stress on health insurance premiums, and public aid allotments. Extra fees for the unrepentant morbidly obese that take up extra seats and contribute to excessive fuel consumption are completely in line concerning public transportation. No wide seats should be installed in any public or medical waiting rooms (e.g. doctors’ offices), let the recalcitrant obese stand and force them to think about their self-inflicted malady. Being fat and proud should have more than negative health consequences. Social ostracism as well as monetary penalties should be encouraged not discouraged as politically incorrect. Without actively enforced  punitive measures, the fat epidemic will continue to rise. Let us disabuse ourselves of any accommodation for the Fat Activists. Almost without exception, the unrepentant, obdurate  morbidly obese did it to themselves practicing three of the seven deadly sins, sloth,  gluttony and pride. (“The Fat Bastard Gazette” Vol.1 NO.6)

Dear readers, if you have read this far, the Captain would be most heartened if you would rate this and future articles and/or leave a comment at the top of the blog posts whether positive or negative. In this way, “The Fat Bastard Gazette” may better serve you and our entire readership.

Quinlan, C. H. (2014, September 2). Early Edition The Fat Bastard Gazette. Retrieved from The Fat Bastard Gazette: ‎https://thefatbastardgazette.wordpress.com/2014/09/02/early-edition

Ricciardelli, A. A. (2015, April 14). Shaping the online fat acceptance movement: talking about body image and beauty standards. doi:10.1080/09589236.2015.1028523

Captain Hank Quinlan, Owner and Publisher, Chief Curmudgeon
Captain Hank Quinlan, Owner and Publisher, Chief Curmudgeon with Sam Borsalino, Assistant Publisher

Dear Hail-Fellows well met, “The Fat Bastard Gazette” is written and edited by your favorite curmudgeons Captain Hank Quinlan and

Flatfoot  Willie, Corespondent at Large with fellow Staff Writers
Flatfoot Willie, Correspondent at Large with fellow Staff Writers

Staff (monkeys in the back room). We offer an ongoing tirade to support or offend anyone of any large dimension, cultural background, religious affiliation, or color of skin. This gazette rails against an eclectic mix of circus ring ne’er do wells, big ring fatty and fatso whiners, congenital idiots, the usual motley assortment of the profoundly dumbfounded, and a favorite of intelligent men everywhere, the

May the Most Venerable H. L. Mencken bless our unworthy but earnest attempts at tongue in cheek jocularity .
May the Most Venerable H. L. Mencken bless our unworthy but earnest attempts at tongue in cheek jocularity .

“Great Booboisie.” Nor shall we ignore the wide assortment of shirkers, layabouts, and slugabeds.

Latest office staff confab at Fat Bastard HQ.
Latest office staff confab at Fat Bastard HQ.

All this and more always keeping our major focus on “Why so fat?”  Enough said? We at “The Fat Bastard Gazette” think so. If you like what you read, and you know whom you are, in this yellow blog, tell your friends. We would be elated with an ever-wider readership. We remain cordially yours, Captain Hank Quinlan and the Monkeys in the back room

“The Fat Bastard Gazette” does not purport to offer any definitive medical or pharmaceutical advice whatsoever in any explicit or implied manner. Always consult a qualified physician in all medical or pharmaceutical matters. “The Fat Bastard Gazette” is only the opinion of informed nonprofessionals for the general edification and entertainment of the greater public. 

No similarities to any existing names or characters are expressed or implied. We reserve the right to offend or support anybody, anything, or any sacred totem across the globe.

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