BijouBlog

By Madam Bubby
 

Malo is pretty much an icon in the Bijou Video filmography, despite his brief adult film career. A strong actor with a handsome face, commanding screen presence, and a chiseled physique, he highly memorably appeared in Jack Deveau's Hand in Hand Films classics A Night at the Adonis (DVD | VOD), Dune Buddies (DVD | VOD), and The Boys From Riverside Drive (DVD | VOD); in the first two, in leading roles, and paired in a sex scene with superstar Jack Wrangler in the third.

Malo on the set of Dune Buddies
  Malo with co-stars Larry Paige and Garry Hunt in Dune Buddies
  Malo and Jack Wrangler being filmed by Jack Deveau for The Boys From Riverside Drive

Malo and Jack Wrangler, whose sex scene kicks off The Boys From Riverside Drive

Along with the compelling line delivery and character work he gets to do in both Adonis and Dune Buddies, his sex scenes sizzle with electric sexual tension. In A Night at the Adonis, his sequences in barber chair with Jayson MacBride and in the orgy, paired with Geraldo, are highlights. And in all three films, he wields a stunningly beautiful uncut cock.

Malo, Jayson MacBride, and Geraldo in A Night at the Adonis

Not only is his cock stunningly beautiful. His overall physical beauty made quite an impression on many viewers when he appeared in the movie Cruising under his real (and mainstream performing) name, Arnaldo Santana. Yes, Cruising, the controversial Al Pacino movie.

There, he plays Loren Lukas, the first victim of the psycho killer. Young macho beauty (especially his perfect bubble butt which could have been lifted from a Greek statue of Apollo) violently mutilated. The whip the psycho runs across him seems almost ancillary in this scene which seems to find its orgasm in the knife penetrating the flesh, not a hole in the body. Check out the scene on YouTube; go to about 11:30 to see Malo in his beautiful agony (if you're not squeamish).

Malo/Arnaldo Santana in Cruising

And, believe it or not, Arnaldo was a friend of Pacino's, and Al got him a part in the movie Scarface - as his bodyguard, Ernie. According to imdb, “his acting career took a nose-dive when the handsome, muscular Santana gained over 100 pounds and became a heavy-set character actor," though Scarface was his most prominent film. You can see him as Ernie in this YouTube clip.

Malo/Arnaldo Santana and Al Pacino in Scarface

In the year following Scarface, 1984, Santana appeared as recurring character Hector Del Gato in all six episodes of comedian Paul Rodriguez's Norman Lear-produced sitcom (with a one-season run), a.k.a. Pablo, about a Mexican-American family in California. Malo/Santana can be seen throughout the opening credits sequence for the show here on YouTube.

Malo/Arnaldo Santana and Paul Rodriguez in a.k.a. Pablo

Other than a handful of additional details on imdb - references to his roles in films and television (also including Rage of Angels), this interesting list of his theater work (which explains his acting talent), mention of his birth (9/1/50, El Paso) and death (10/9/87, NYC) dates and locations, and a few other facts - I have found no biographical information about Arnaldo Santana.

But as Malo, he is an iconic figure from that first period of gay liberation in the 1970s, when sex was popping out of every nook and cranny. What was hiding in the shadows became passionately, violently free.

Malo in A Night at the Adonis

 

 

In March 1965, the sex education magazine Sexology, which came out in the early 1930s as the brainchild of Hugo Gernsback, addressed still at that time risque subjects such as female orgasm, lesbianism, homosexuality, and, showing the increasing interest in Eastern culture, the Kama Sutra. 

The physical culture movement, which really took off in the early part of the last century and which fed into the homoerotic muscle/physique magazines of Bob Mizer and others, had condemned prudery about sexual issues but still held up heterosexual marriage as the ideal situation in which to enjoy sex. 

Sexology reflected most of the psychosocial attitudes of that time, but after the famous Kinsey Report, when this issue came out, previous views about sexuality that relied on social conceptions of "normality" and prudishness about the body's physical functions were beginning to come under serious scrutiny. 

Gernsback, actually more famous for publishing the first science fiction magazine, Amazing Stories, was still the publisher and editor-in-chief when this issue came out. 
 

In 1965, the United States was beginning to more fully experience a cultural revolution, especially in larger cities. The Baby Boomers had become young adults who were questioning the 1950s ideals about gender and sexuality, while the dissemination of the birth control bill created, especially for women, a view that emphasized the pursuit of individual happiness (which could mean a healthy, enjoyable sex life) rather than traditional values that emphasized church, kitchen, and children. 

Homosexuality was still a taboo subject, and homosexual acts still illegal in many states, but under the influence of a more confessional culture that was beginning to allow for a more open discussion of feelings, people were finding an outlet to seriously discuss it in magazines like Sexology. It was no longer just a “dirty” subject to titillate or even shock as in the pulp fiction of the 1950s or the gossip rags like The Hollywood Reporter. 

Even though the medical consensus, more specifically psychologists and psychiatrists, still considered homosexuality a “condition” or “problem” or even “disease” which needed to be treated, there were glimmers that this interpretation could be misguided, and that a homosexual person could not pretend to be or become a heterosexual. The letter discussed below (which is the question of the month, “Homosexual Anxiety”) from this issue shows that so many gay and lesbian persons ended up in heterosexual relationships and then marriages because it was the social norm, to often disastrous results. 
 

A 23-year-old man writes to Dr. Rutledge, concerned that even though he is sexually active with women, he has often masturbates while thinking of men. He also notes he did not have gay sex while in the military (interesting, which could imply it was not unusual to do so!). He is afraid he will “fall” into homosexuality, and he wants to experience “normal” feelings again. 

The doctor's response pretty much shows that the idea that sexual orientation is learned or conditioned was still prevalent, and sadly, for him it is still a “problem” with three possible causes. He claims gender confusion because of emotional problem in childhood (thus the boy thinks he is a girl), a typical stereotype during that time. Remember, this was long time before medical science began to understand transgender people, and that gender identity could be something different from sexual orientation. 

He then claims - and this is where he could be grasping at the idea that maybe, just maybe, being gay is not a choice - that because of a problematic heterosexual family dynamic that “they turn their natural sexual interests toward the same sex rather than the opposite sex.” He does blame the family, but perhaps he is hinting that one could naturally be gay, and that a person could who identifies as gay is doing so to make one's life easier (quite a claim in this period!) because one does not have to worry about pregnancy and financially supporting a family. (Those are also reasons why many people, especially women, had been joining religious orders for centuries, but the price was no sex at all!) 

Rutledge finally claims that extreme stress could cause one to have gay sex, in that case, a temporary aberration. Overall, he wants the person to get psychological help. 

Now, this response these days doesn't particularly strike one as being enlightened in light of our medical discoveries, but just ten years later the American Psychological Association declared that being gay was not a problem or condition or abnormality, and that steps should be taken to remove its social stigma, which the writer of the letter (one might assume in these days he was bisexual) definitely feels. 

And one should also take into account that another article in this issue affirms the physical and especially psychosocial importance of the female orgasm, long a taboo subject, and quite revolutionary for a generation whose mothers and grandmothers were taught to see the sex act as something fundamentally “dirty” and revolting to be endured only for the sake of producing children. 

And, more significantly, one of the lead stories is an actual interview with a lesbian, even if the title, “How I Became A Lesbian,” implies that it is more a learned or developed behavior than an orientation. 

Sexology ceased publication in 1983 after Gernsback sold it to another publisher, but its legacy lives on in countless other sex educators who counsel many, encouraging an open, diverse climate that celebrates the amazing spectrum of sexual and gender expressions and relationships - even while their work is hampered or put at risk by the recent upsurge in regressive reactionary movements against sex educational classes and books, against legislation protecting the rights of transgender people, against reproductive rights, and other anti-LGBTQ/anti-sex/anti-bodily autonomy agendas.
 

"It started with the thought that gay films had been made in various forms, but that they hadn't yet tackled the horror genre," starts celebrated gay porn auteur Peter de Rome's write up on his truly unusual 1976 horror/porn hybrid, The Destroying Angel - an entertaining, disturbing, and hallucinatory film about Catholicism, sexuality, doppelgangers, and psychoactive mushrooms. "Almost at the same time came the idea to write a story about twins - one that had been lurking in the back of my mind for a long time." 
 

British filmmaker Peter de Rome, who passed away in 2014, was the subject of a recent documentary, Peter de Rome: Grandfather of Gay Porn. His work, which is both avant-garde and explicitly gay and erotic, has been recognized by the British Film Institute and written about extensively in recent years. Working primarily in New York City in the early days of hardcore, de Rome made two features (the fascinating 1974 film Adam and Yves, shot in Paris and featuring the last known footage of Greta Garbo, along with The Destroying Angel), and a number of short films. 

Eight of his shorts made between the years 1969 and 1972 (notably, the well-known "Underground," which depicts a real sex scene shot on an active NY subway train) make up the collection The Erotic Films of Peter de Rome, released by Hand in Hand Films.

Hand in Hand also released his two features and included a few more of his short films in their compilations In Heat and Private Collection. 
 

De Rome was an atypical pornographic filmmaker, largely because he had little interest in the straight-forward depiction of sex or the conventions of pornography. Rather, he was interested in exploring a more multi-dimensional look at sexuality through his filmmaking. "My feeling is for eroticism. And that, for me, is 'leading up to the sex.' Once you're at the sex stage it can quickly get terribly boring," he told HIM Magazine. "For me, a lot of the arousal is in the mind and the imagination. That is what really turns me on. Most of my ideas, therefore, are concerned with how we get there." 

By chance, I happened to read John Allegro's fascinating study, The Sacred Mushroom and the Cross, that seeks to equate Jesus Christ with a mushroom, the Amanita Muscaria. This, in turn, led me to R.G. Wasson'sSoma: Divine Mushroom of Immortality, which traces the same mushroom to the Soma plant in the ancient Rig Veda of India. The whole incredible story seemed to me to be a natural for erotic treatment. But how to blend the two ideas together? 

I sat down at the typewriter and looked up at the painting hanging on the wall before me. It could have been a portrait of myself, except for the way he was clothed and the caption underneath: Edgar Allan Poe. Was this a sign? Maybe, but inspiration eluded me. So I went back to his stories and, sure enough, there was the answer. 

Peter de Rome in front of a portrait of Edgar Allan Poe
"William Wilson" provided just the sort of structure I was looking for with one important change: the twins became one troubled young man and his alter ego. A few scenes in the film are direct parallels to the story, but mostly only the structure is retained. 

And then, because of the religious aspect of the mushroom story, it seemed logical to make the principle character a young priest, sorely tempted beyond his means to resist. 


The urination scene derives from the hypothesis that the sacred plant called the Soma in the Vedic culture was, in fact, a hallucinogenic mushroom, a plant with miraculous inebriating virtue, enjoyed both by the peoples of the Valley of the Indus and the cattle they tended. The juice of the Soma had a similar intoxicating effect on the animals, and is excreted still in its purest form in the urine, only to be ingested once more by the peasants. This way they could stay high for days! 


Small wonder that the sun became a compelling metaphor for the gleaming red-topped mushroom, and the urine its golden rays: 

Pass on me the flowing Soma
Divine Inebriant - Holy Water 

Urinate your juices on me
Fruit of my esoteric dreams 

Hari Krishna - Flaming Fungus 

Spill yourself onto the belly of Indra
Penetrate my entrails, enter into my heart
O Soma juice, light of the sun. 

The Destroying Angel was hardly first time de Rome tackled religious themes in his films - this seemed to be a particular fascination of his. Adam and Yves features a masturbation sequence (starring Bill Eld, also of The Destroying Angel) in a chapel and two films in The Erotic Films of Peter de Rome, "The Second Coming" and "Prometheus," also come to mind. "Prometheus" (also with its obvious mythological connections) focuses on a man who is used and abused by a group of men, ushered into the room by a figure who resembles Christ. "The Second Coming" starts off as a lark, as two men (one played by Peter de Rome, himself) travel across Europe, collecting clues that lead them from city to city. One of them men winds up in an old village, where he wanders into a cathedral. A group of men are huddled together inside, looking at what initially appears to be a large crucifix on the wall in front of them. However, the figure on the cross moves - it is not Christ, but a live nude man mounted there, who ejaculates, hands free, all over his own torso. 

The sexuality depicted is complicated, conflicted, anguished, compulsive; the priest character's internal struggle, rooted in religion and made terrifyingly manifest by way of hallucinogens, the source. Psychological and emotional concerns are primary within the sex scenes and the sex scenes do not function as durational necessities but, rather, they serve asthe narrative and as the method of conveying the thematic material, helping to make every moment of the film thoroughly watchable as a piece of cinema. 
 

 

When the Bijou Theater opened its doors in the Old Town neighborhood of Chicago 46 years ago, let's just say that area was pretty much the Haight-Asbury of Chicago. Think hippies. Head shops. Art house cinemas. Think, according to one nostalgic online poster, a place where one might (and it did happen) actually see a woman walking a goat down the street.

Now, some claim that by 1970s its glory hippie days were over, but the gay places, including the new Bijou Theater and a bar called Glory Hole (self-explanatory) were glorying (literally) in the newly liberated gay sexual revolution (think lines of guys waiting to get in). Old Town, always raw and raunchy and funky, was becoming the gayborhood.

This new gayborhood was still the home of what are now legendary Old Town places.

This article pretty much says it all:

Chances R (1528 N.; occupied today by O`Brien`s Restaurant). The old saloon and hamburger joint was said to have started the Wells Street revival when it opened back in the early `60s. Customers were encouraged to toss their peanut shells on the floor. The restaurant`s name reflected the uncertainty of the location. ``Chances are we could go broke,`` the owners reportedly said among themselves.

Ripley`s Believe It or Not Museum (1500 N.). Ripley, which opened in 1968, was part of a chain of international Ripley`s museums. The Chicago branch contained 13 galleries, including the circus room with its various freaks and mutations as well as replicas of Cleopatra`s barge, of a man who lived to be 160 years old and of a mummified monk. The museum closed in 1987 and auctioned off its exhibits.

London Royal Wax Museum (1419 N.). Another popular stop along Wells, the museum included lifelike figures of Chicagoans Ernie Banks, Hugh Hefner and Al Capone. The dungeon featured replicas of Dracula, the Wolf Man and Frankenstein while the fantasy room contained Pinocchio, Cinderella, Rip Van Winkle and Alice in Wonderland.

The Earl of Old Town (1615 N.). The fabled club that came to epitomize the Chicago folk scene and honed such home-grown talent as Steve Goodman, John Prine and Bonnie Koloc opened in 1962. Owner Earl Pionke didn`t introduce music, however, until 1966.

The Bijou Theater, the oldest consecutively running gay porn movie theater and sex club in the United States, officially closes its doors on September 30, 2015, at 9 a.m.

Bijou has become an icon representing that time in gay history, the 1970s, where gay men, long hidden in the shadows, emerged as both liberators and the  liberated. The nonstop mansex party had begun.

The AIDS crisis of the 1980s threatened to turn the lights out for a community still struggling with its identity, but it regrouped and continued its fight for justice,  focusing now on political and social equality and confronting directly the new Religious Rights and its allies, culminating in the historical SCOTUS ruling that  legalized same-sex marriage throughout the United States.

Even though the lights will literally go out and the music turn off at the Bijou Theater next week after 45 years, remember that the sexual freedom Bijou represents ultimately transcends a physical location.

The next time you find the right guy with whom to enjoy the hottest mansex, think of the Bijou and what Dorothy said at the end of The Wizard of Oz, “But it wasn't a dream. It was a place. And you and you and you - and you were there. But you couldn't have been, could you?...No, Aunt Em, this was a real, truly live place. And I remember that some of it wasn't very nice, but most of it was beautiful.”