Two Muscle Guys Kiss at the Last Judgement

posted by Madame Bubby

I got blocked on Twitter a while ago by a Roman Catholic bishop because I responded to a tweet about Michelangelo with a pretty general article on the sexuality of the famous artist Michelangelo. Michelangelo was gay. He liked guys. Especially guys with big muscles.
 

Michelangelo Buonarroti
Michelangelo Buonarroti (source: biografieonline.it)

Now, during the Renaissance, the concept of sexual orientation had yet to be articulated or analyzed. Thus, Michelangelo, according to the social and religious norms of the time (usually the same), either performed sex acts with men (called sodomy due to an interpretation of the Sodom and Gomorrah story since deemed incorrect by current Biblical scholarship), and/or, perhaps more loosely, he loved men, young men (which does not necessarily imply sexual activity).

In this case, art imitates life, and Michelangelo, aiming to produce what he deemed to be an ideal mimesis of the body as revealing a primal strength and power coursing through creation, painted male bodies that rival the famous bodybuilders of the past, without the artificial steroid-induced bulk. (And even the women in the Sistine Chapel are muscular.)
 

Adam and Eve, Sistene Chapel Ceiling
Adam and Eve, Sistene Chapel Ceiling (source: artarchive.com)

This unabashed glorying in muscular nudes under the aegis of a commission to paint the Sistine Chapel ended up becoming a problem. Why? The Counter-Reformation not only reacted to the Reformation, but to some of what it deemed licentious excesses of the Renaissance, and much Catholic religious art ended up degenerating into fixed forms drawn in attitudes of pious sentiment. Hello, anemic Jesuses with bleeding hearts and heavily draped Madonnas gazing up at the clouds.

And, in the case of Michelangelo’s paintings, the Church authorities covered up the genitalia.

But, as one article I read recently reveals, Michelangelo’s Last Judgement shows that just covering up genitals does not literally erase any imagery that might induce those impure thoughts that might send one to hell.

In the midst of the Last Judgment, where a muscular beardless Christ resembling Apollo looks like he is a bad ass coming to whale on a rival gang, two men kiss. Mutually and fearlessly. (Even his mother is frightened.) And these are not the ones condemned to hell. These are two guys on the redeemed side, as opposed to, as the article claims, a reputed pedophile biting his genitals to hell.
 

The Last Judgement kiss close up
The Last Judgement close up (source: Michelangelo.org)

Now, the men kissing need not imply sexual attraction, of course, depending on the cultural context. They could even be family members displaying affection. But it’s there, it’s there for the homosocial gaze, and I just wonder if Michelangelo was himself encoding, as it were, his own Last Judgement against a Counter-Reformation Church that viewed humanity as more fallen and sinful rather than filled with a holy energy that includes struggle and conflict but also surmounts it with a hope for a final vindication.
 

The Last Judgement
The Last Judgement (source: Vatican Museum, Michelangelo)
Rate this blog entry:
13 Hits
0 Comments

At the Adonis

posted by guest blogger Miriam Webster

Adonis Theater, NYC
The Adonis Theater (photo source: back2stonewall)

The history of the popular 1970s/1980s gay porn theater, the Adonis Theater - the setting and subject of the classic Hand in Hand Films release A Night at the Adonis (Jack Deveau, 1978) - is discussed in an article we recently came across at back2stonewall. The article states that the Adonis Theater was originally built as the Tivoli Theater in 1921. Initially a vaudeville house, it then became a movie theater before its final incarnation as a porn theater/cruising palace. The Adonis was such a hot venue in the 1970s that, the article states, “it was hard to find a seat... but that was all that was hard to find. Patrons would literally avoid the seats under the balcony's edge at busy times for fear of being showered with semen from high above.”
 

Adonis Theater interior
Adonis Theater interior (photo source: back2stonewall)

Adonis Theater balcony
Adonis Theater interior

Deveau's film (which Bijou is excited to announce that we are currently finishing re-restoring for a new and improved re-release next week) is an incredibly well-made, hot, entertaining, and historically intriguing look at this venue. The film does an excellent job capturing - in attractive photography that roams the building as it follows its ensemble cast - the physical layout of the space and the atmosphere created there, as well as featuring the theater's actual staff (their real ticket taker appears in the film in a memorable cameo) and detailing its cruising and sex rituals.
 

A Night at the Adonis poster
Adonis Theater sign in A Night at the Adonis
Adonis Theater ticket taker in A Night at the Adonis
Queue of men waiting to get into the theater in A Night at the Adonis
Men cruising on the balcony in A Night at the Adonis
Theatergoers and staff in A Night at the Adonis

An insightful IMDb review points to some other notable ways the film illustrates some of the nuances of New York City gay culture in the 1970s. Characters bump into each other and have roundabout connections at this particular night at the Adonis, and, through this, the film deals with “both the very local, small-town 'everyone knows everyone else' nature of the then queer community and the odd coincidences and synchronicities that can happen when cruising takes place.”

One of the lead characters (played by hunky Malo, of porn and mainstream film), passes up a pick up attempt by his boss (porn superstar Jack Wrangler) with the intention of staying home to read a hefty volume, Gay American History, but, as this review says, the book only “tells him tales of sodomites of fallen times who were persecuted, tortured, and murdered by the state; Malo's subsequent visit to the Adonis makes a new kind of American gay history, which is... itself a vanished, historical past now."
 

Malo during the filming of A Night at the Adonis
Malo during the filming of A Night at the Adonis

The review points out that Deveau's film manages to “communicate the ways in which human beings locate themselves in history and space, therein creating themselves through a shared culture” and how an ambitious new employee character embodies “a bit of a prophesy of the future, wherein gay normative self-images in the West will be shaped by business-studies kids out to make bucks from the new gay communities.”

A Night at the Adonis played at the Adonis Theater, itself, and the back2stonewall article quotes an internet posting about the unusual experience of watching it on that very screen: “it was rather odd to be in the exact theater that was being depicted... sort of a movie coming to life all around you. What was happening on the screen was also happening in real life as you were watching the film.”
 

Guys cruising in the theater seats in A Night at the Adonis
Guys cruising in the theater seats in A Night at the Adonis

A Night at the Adonis is one of NYC-based studio Hand in Hand Films' productions set in and about a specific gay New York City sex space/landmark. Another is Times Square Strip (1983), set at the Gaiety Theatre, which focuses on the on and off stage antics of the dancers at the Gaiety Male Burlesk.
 

The Gaiety Theatre exterior
Gaiety Male Burlesk ad
The Gaity Theatre and Gaiety Male Burlesk ad

Times, like Adonis, is an ensemble piece set over the course of one night, full of breezy, quippy dialogue, and - though it isn't as full a portrait of its location as is Adonis (it occasionally ventures outside the building for sexual escapades) – it spends considerable time depicting the performances taking place on stage.
 

Dancers performing in Times Square Strip
The MC in Times Square Strip
Dancers and the MC in Times Square Strip

Wikipedia notes that The Gaiety Theatre was open for nearly 30 years, from 1976 until 2005, and, according to a 2005 New York Times article, attracted mainstream attention “after photos of Madonna and some of the club's dancers were included in her book Sex (1992).” These visitors included John Waters, Divine, Andy Warhol, RuPaul, Diane Keaton, and Shirley MacLaine. The club had an “unrivaled ability to survive, despite the strict zoning laws instituted during the Giuliani administration, thanks to a location just outside a restricted area.” Wikipedia also mentions a few well-known dancers who performed at the theater, including porn stars Joey Stefano, Johnny Harden, Kip Noll, and Leo Ford.

The Adonis Theater, however, did not survive New York City's changes to Times Square, with Mayor Ed Koch “using the AIDS epidemic to clean up Times Square” and “trying to get the theater closed down to tidy it up for the building of the monolith Worldwide Plaza, soon to be built on the next block.” The Adonis attempted to relocate to another theater building at this time, but did not last long there and this second Adonis was closed “in 1994 by the City's Health Department after a raid revealed high-risk sexual activities taking place among patrons.” The original Adonis was demolished in 1995, though a vivid portrait of what it once was remains in Deveau's classic film. In watching it, you almost feel as if you are there.
 

Bathroom sex in A Night at the Adonis
Jayson MacBride and Malo exiting the theater smiling in A Night at the Adonis
Rate this blog entry:
67 Hits
0 Comments

20,000 Men

posted by Madame Bubby

Gay director Joel Schumacher in a recent interview that he has slept with 10,000 to 20,000 men (well, that's not too specific a figure, but who can really keep count unless you are carrying around a “little black book” at all times).

Ok, let's do the math. Now, Joel is 79. He claims he started fooling around sexually at age 11. Thus, using the 20,000 maximum, he would have to have had sex five times a day for 55 years. Maybe some days he had more sex than others; I am thinking perhaps he may have attended orgies Friday and Saturday, giving him some weekday nights “off.”
 

Joel Schumacher
Joel Schumacher (Source: queerty.com)

In the interview, Schumacher does tie this sexual history back to the 1970s, where, according to much evidence, some of it anecdotal, a lot of gay sex was going on. The bathhouses were veritable sex palaces and even advertised as such. One person I know said that his memory of being gay in the seventies in Chicago meant readily available sex. And not just in bathhouses and movie theaters and bars. Everywhere. A cruise in a gas station would end up in sex in the gas station bathroom or the bushes next to the parking lot.
 

Gas station bathroom cruisin/sex from Grease Monkeys
Gas station bathroom cruising/sex from Jagaur's Grease Monkeys (1978)

Thus, even if 10,000, the low estimate (again, how would one really know?) could be close to the truth, if one counts every single sexual encounter, and I am making the assumption that not every encounter involved penetration, maybe.

In an attempt to place this, let's just say, “prolific” sex life in perspective, “Now a lot of gay people are getting married, they’re adopting, or they’re having children,” Schumacher said later in the interview. “There wasn’t any of that when I was young. If you went into a gay bar and there were 200 men in there, and you said, ‘Okay, who wants to have a little house with a white picket fence, and a dog, and a child, raise your hands,’ or ‘Who wants to get laid tonight?’ The concept of a lovely suburban life or raising children was not a high concept.”
 

Guys in Fair Oaks Bathhouse, 1978
Guys in Fair Oaks Bathhouse, 1978 (Source: Christopher Harrity, The Advocate, June 29, 2014, picture taken by Frank Melleno)

The 1970s was definitely a time of norm breaking, but, going beyond this time period, when being LGBTQ was not a privileged position in society. Schumacher also implies, it's easier to break norms, especially sexual norms, if you are privileged, and he admits he is. And related to privilege, especially economic privilege, he does claim he never did sex work or paid for it, either.

And of course AIDS changed everything, which Schumacher does admit. And so much more as LGBTQ persons embraced essentially conservative structures like serving in the military openly and especially legal marriage.

Thus, I wonder if the real issue here isn't the quantity of the sex partners, that Schumacher is just a gay version of those toxic masculinity boasters like Wilt Chamberlain who also claimed he slept with 20,000 women, or even, who cares?

I think it really is how we interpret the availability of sex in diverse social and cultural contexts. Taking away sexual choice doesn't necessarily make sex less available. And thus, a climate of easily available sexual choices doesn't necessarily mean sex is more available to you. Schumacher found he could act on his sexual identity in the wild 1970s. In his case, the “supply and demand” worked in tandem for him personally. Personally is the key word here. And I think Schumacher was not simply reducing sex or sex acts to numbers or checking off a list. His experience was the experience of many gay men in their personal sexual journeys. And they were finally given the freedom to choose, until AIDS took away that heady freedom. And it was the LGBTQ community that refused to allows persons with AIDS to be treated like numbers and in doing so, survived and thrived like Joel Schumacher has done.

Rate this blog entry:
45 Hits
0 Comments

The Lucky Horseshoe Lounge, Still There in Chicago!

posted by Madame Bubby

Lucky Horseshoe exterior

Yes, it is still there. I had to ask, especially now that that the area around it is gentrified and homogenized in so many ways since the last time I was there, early 1990s.

Why was I there? The Lucky Horseshoe Lounge, known to its regulars as the “Shoe,” is a gay bar yes, but one that features dancers. Not strippers (no nudity), and they usually are already stripped down to something skimpy that barely covers up the cock.
 

Lucky Horseshoe dancer in jockstrap

Jason Heidemann, a while ago, wrote a piece in the Chicago Reader describing his experiences in detail, and he also makes the point that the place actually seems to be evoke a feeling of “shame-based resistance” for many gay guys. Like, oops, why are you there? What's really going on with you? Or even, in an online exchange, a LOL.

It's an exotic dance club, and I am thinking perhaps there could be a couple underlying cultural stigmas. First, the whole go-go girl men's club business that caters to heterosexual men contains some obvious structurally exploitative/misognynistic dynamics. Whether this dynamic strictly applies to what goes on gay male strip clubs is open to question, and I also think it ties closely into the stigmas associated with sex workers in general.

Secondly, in the gay community itself, there's a stereotype that the types of customers the place attracts tend to be “dirty old men” desperate for copping a feel on a young, lithe body. Heidemann makes the point that the place for many couples serves “as a compromise between one partner who wants monogamy and the other who has an insatiable libido.”

That dynamic reminds of me of my experiences there in the early 90s. I was involved with the LGBTQ Catholic group, Dignity, and I sang tenor in its amateur choir. After church, the choir director, the priest, one religious brother who sang in the choir, and whoever else wanted to tag along, hit the Shoe. (In fact, we were at the Shoe when the Bulls won their famous “threepeat” game!)

It turns out, that Sunday night at the Shoe was called “priests' night out.” One could say that in many cases, sticking dollar bills in the lush baskets of the dancers was a way of not literally violating a promise of celibacy or a vow of chastity. The choir director I think just liked the dancers, a lot, and I also think, because he was partnered, he would hang out there to “blow off steam.” (I'm not sure if he ever hooked up with one of the dancers, but I vaguely remember hearing he did invite one over to his house.)

I must admit, most of the dancers were too thin, smooth, and “twinkish” for my taste, but one night, an anomaly. A particularly beefy muscle guy wearing heavy boots appeared, and I was smitten. I not only got to touch his basket, but we even made out a bit. We had one date. He worked in sales at Marshall Fields full time, days. In real life gear he looked much less imposing. Too “nice” for me, alas.

And I did hook up with a real hot number, beard, blue collar, cowboy boots, there one night, an out of town guy on a conference. A weekend romance ensued. I looked him up on the internet. He is still working at the same job he did in the 1990s. He looks older and grayer. It happens to everyone, even the dancers.

Overall, I'm glad the place is still there, and given its longevity, I gather it has probably adapted to the bachelorette party culture, which has created some controversy lately in gay male bars. In fact, given the vicissitudes of social and cultural change, it's perhaps an even more unique space that still keeps the dancers dancing and a diverse array of customers coming/cumming.
 

Lucky Horseshoe dancer
Rate this blog entry:
60 Hits
0 Comments

Some LGBTQ Slang Terms from the Early '60s & Before: Revealing a Hidden Culture

posted by Madame Bubby

Cover of The Guild Dictionary of Homosexual Terms

In our archives, we carry a fascinating title called The Guild Dictionary of Homosexual Terms, which looks to be from the early to middle of the 1960s. Guild Press was a grounbreaking outfit as H. Lynn Womack was not afraid of being open about the audience of his diverse array of publications: gays and lesbians. He did not censor, he did not code, and by publishing this small book by one Dr. Albert Ellis, he claims that LGBTQ persons existed and still exist in history, and their cultural vocabulary developed under systemic oppression matters.

Now, some of the terms to a contemporary audience might seem degrading or even offensive or at least quaint, but that's part of the creative paradox of a vocabulary that is trying to linguistically interpret something as complex and fluid as sexual experience, and in this case, more so, as the persons who participated in non-heteronormative sexual experiences couldn't even speak of them or themselves.

Here are a few that I think give some insight into the hidden culture of that time, understanding that many of these terms were employed heterosexually as well, and used by heterosexuals to denigrate LGBTQ persons.

Abdicate: Forced to leave a public toilet by an attendant, said of male homosexuals who frequent public rests rooms. Thus, queens are forced to abdicate.
 

Central Park men's room, 1962
Central Park men's room, 1962 - Source: https://www.richlandsource.com/area_history/the-famous-central-park-underground-restrooms/article_16b1c4d2-c503-11e5-890c-6360a850aa28.html

Angel with a Dirty Face: A male homosexual who would like to indulge in homosexual practice but who is timid or hesitant about it. (Originated in mid-30s with motion picture Angels with Dirty Faces, a 1930s gangster film with James Cagney.)

Auntie: Middle-aged or aging male homosexual, usually (but not always) overly effeminate in character. The term can be applied either in a manner mildly derogatory or even as a term of slight affection.

Bugle Boy: Refers to the person who permits someone to perform fellation upon him. (Supposedly, according to the text, popular with the “sophisticated college set.”)

Checkers, Play: To move from seat to seat in a motion picture house in an effort to find a willing youth. A homosexual sits next to a likely “candidate” and makes some verbal or physical overture or “pass”; if rejected, he moves to another seat, and so on.
 

Chicago theater and other State Street theaters in Chicago, 1950

Fruit Picker: Term used to describe men who both think of themselves as “straight” and who are so considered by those who know them, but who seek out homosexuals for sexual gratification at the moment.

Motel Time: Can be used as a call to closing in a gay bar as part of “Suck up, everybody, it's motel time.” Now is the time to get down to sex and indicates where. Can also be used (alone) as a call to closing in a heterosexual bar.
 

Tampa, Florida gay bar, 1950s
Tampa, Florida gay bar, 1950s

Poundcake, To Eat: To lick the anus.

There's so much more in this little book, including some tidbits on some famous gay historical figures.

One wonders, not so much that some of the types of persons described above and even some of the scenarios are still part of the LGBTQ experience, but that we've developed new language for such persons and experiences in a markedly different social context. After all, what the book calls “green queens” still hang out in parks and forest preserves for public sex, but they often hook up via the ubiquitous smart phone.

Rate this blog entry:
168 Hits
0 Comments

Contact Us | 800-932-7111 | Join our email list

Go to top