BijouBlog

Surprises abound when sifting through the wealth of LGBTQ archival material at Bijou Video. I picked up an issue of a 1970s vintage gay porn monograph or serial (not sure) called Hard? A Pictorial and Literary Study, which is comprised mostly of explicit gay sex photos, with a running text by one Dr. Jack Muller. In other words, to pass the censors, even at that time when restrictions on such material were easing up, the publication is billed as “Educational Material for Adults Only.”

Muller gives in this issue an ambitious history and analysis of pornography. I found his discussion of censorship and homosexuality and its expression interesting, and it correlates to some extent with my previous blog on this subject.

It's painfully obvious the Church/Empire nexus that began under Constantine drove any type of sex other than heteronormative procreative sex into the shadows, while at the same time creating single-sex environments, such as monastic communities. that contained homoerotic “meta-structures.” In fact, bawdy, ribald literature, though mostly heterosexual, was preserved, but also originated in medieval European monasteries, whose inhabitants were copying manuscripts of sexually explicit materials by Roman poet Ovid and others. (And in many cases not just copying, but “enacting” the actions depicted in the texts with each other.)
 

Meanwhile, on what was then the edge of European civilization, Constantinople (the Eastern Orthodox Church) and Rome (the Roman Catholic Church) each fought for the conversion of the Slavs to Christianity, but as was the case in Europe, it was often difficult to discern a boundary between “pagan” or “heathen” cultures and the institutional dynamics of the Church. (In fact, the binary of pagan versus Christian is actually a later interpretation, a narrative built on the idea that the Church was one monolithic entity opposing an inaccurate lumping together of the pluralistic, syncretistic religious universe of the ancient world as paganism.)
 

The Slavic Lithuanians actually did not officially convert to Roman Catholicism until 1387, as a condition of union with Roman Catholic Poland. The motive was political, a top-down move by the rulers (as was the case previously with European countries).

Latvia, Lithuania's neighbor to the north, was also a late convert to Christianity, the process occurring in the 12th - 13th centuries; in fact, the local populace in the countryside maintained their pagan belief systems for several centuries, with pockets of paganism surviving in Latvia up until the 17th century.
 

One form of erotic expression that survived in Latvia was the daina, and thanks to the writer and editor Krisjanis Barons (1835-1923), part of the “folk-nationalist” movement the Young Latvians (at that time Latvia had been absorbed into the Russian Empire), these were written down and systematized in several volumes.

The dainas were short, rhymed verses in sing-song meters easy to remember orally, reflecting on the cycle of life and death; humans live as integral, organic participants in a natural landscape, and this landscape of course includes sexual activity. Love, the selection of a partner, and marriage with that partner are common themes, and mostly heterosexual, but Dr. Muller, using a book by by Bud Berzing, Sex Songs of the Ancient Letts, quotes several which are blatantly describe homosexual acts.
 

One wonders, though, if these elements might have been, given the overall patrilineal emphasis in Latvian culture (even before the dominance of the Church), sung to mock and even abuse, especially foreign oppressors like the Teutonic Knight and Order of Livonia Germans who colonized Latvia in the Middle Ages:

It's a German with an aching head,
While my dunghole's hurting bad;
Come on German, place your head
Close to my dunghole.”

And:

“This boy, a pal of mine,
Has a two-headed pecker;
When he works in the drying barn,
He don't need any fork.”

“Come, laddie, rake some hay,
I got a place for stacking it,
I need one handy guy
To drive a stick in it.”
 

These types of verses (which were sung out loud at weddings and other events that celebrated life cycle moments) shocked a seventeenth-century German bishop named Paul Einhorn. He wrote, in his Historie lettice in 1649, “Afterwards such improper, brazen, and flippant songs were sung without interruption, day and night, that even the devil himself could not have devised and put forth anything more improper and lewd." The early modern European emphasis on enclosure and boundaries in a time when nation-states were trying to figure how religious institutions fit into their political and social goals spelt doom for many ancient customs that found profound value in the physical cycles of nature.

This was the time when the English Puritans banned the “heathenish” Christmas (albeit temporarily), Counter-Reformation popes covered up nudes, authorities everywhere burned witches and heretics and homosexuals at the stake, and Louis XIV proclaimed that he was the state, which meant vicious persecution and exile for the French Protestants (Huguenots). And a German bishop couldn't deal with euphemisms for genitalia!

It's interesting that it took a nationalist movement of resistance to rediscover and disseminate these songs, which have survived to this day even as new theocratic, nationalistic empires like Putin's Russia (and remember, Latvia had been part of the former Soviet Union) try to censor, subvert, control, and for LGBTQ persons, eliminate sexual expression.

SOURCES:

Wikipedia, entries on Krisjanis Barons, religion in Latvia, Christianization of Lithuania

Encyclopedia.com, entry on Dainas.

Muller, Jack, “How to Be Circumspect,” in Hard?: A Pictorial and Literary Study

Berzing, Bud, Songs of the Ancient Letts

Dryer, Richard. “Ovid in the Middle Ages,” at http://freepages.rootsweb.com/~aranar/genealogy/ovid.htm

Sex Play, which appears to be an early 1970s gay porn “naughty picture book,” features an article by gay porn star Jim Cassidy entitled, “Why Be A Homosexual.” (Cassidy appears in several vintage gay porn flicks - Whatever Turns Ya On, A Deep Compassion, The Light from the Second Story Window, and Chapter 3 - available on DVD at those links and streaming at BijouGayPorn.com.)
 

But the piece needs some immediate context. This picture book's full title is Sex Play: A Marital Guide for the Gay Male, which is most interesting, because of course at that time gays could not get married, but it assumes that there will be gay couples in long-term but not legally recognized relationships: “homosexual marriages.”

And the forward/editorial by a doctor lends the contents of the book, mostly pictures of different sex acts and positions with some explanation about their benefits to a healthy sexual relationship; authority and credibility. For example, the good doctor proclaims, “There must be a basic reason for homosexuality – it's been with us since the beginning of time and at certain plateaus, during the world's existence, was actually approved of and considered highly aesthetic.”

Yes, true, but here's where pre-existent prejudices come to the fore, “A homosexual can be as masculine as any hetero male and sometimes even more so. If a list were published of the inverts in professional sports, every phase of government, teaching, scuba diving – you name it – it would certainly seem unbelievable.”
 

It's quite daring that he mentions gays as teachers, given the false claims that gay guys are pedophiles, but the use of the word invert really shows prejudice. More significantly, in the late 19th and 20th century, invert was equated with homosexuality, an inborn trait; male inverts inclined to traditionally female behaviors and interests, and vice versa.
 

Yet this theory seems to refer more to transgender individuals, looking at it hindsight, but, more significantly in the context of the times, the good doctor feels the need to show that the homosexuals aren't necessarily “nellies” but also that the masculine ones are the ones who hide their true inversion by living in the closet with a male lover. Very much a product of the times, this view: sexual liberation was occurring, but in the long shadow of the closet, a closet which confused often sex with gender.

Thus, perhaps, the question about why one should be a homosexual in the last article of the publication, seems initially to be almost a tautology. This article begins with the usual arguments that no one knows why someone is a homosexual, but one can spot the nelly ones; it's the more macho ones need to stay underground. Cassidy does allow for a “middle” category, “architects, artists, dress designers, hair dressers, and yes, teachers and members of the clergy ...” Yes, anyone can be a homosexual, but are there degrees by which one behaves as one? The author seems to assume that homosexuality most probably equals, to a great extent, sexual inversion.

But, later in the piece, Cassidy makes some valid points about how young men, using the example of his own experiences in the small town of Delaney, are socialized to be around homoerotic situations, like locker rooms, but that these situations involve references to heterosexual behavior, boasting about “conquests,” even though these guys are experimenting with each other sexually in circle jerks and the like.
 

Perhaps referring obliquely to his own experience, he claims that, “once in a while, again more often than you would think, a true homosexual will emerge ...” Or, maybe, the person discovers he is already is one, was born that way, but there's a caginess going on here about the issue, followed, though, by some honest insight about how heteronormative sex/gender roles are constantly pushed on male youth, with emotionally damaging results to a young gay guy.

But, ultimately, Cassidy argues, it's all about “wildly throbbing cocks or hot, pulsating cunts.” Even the guy who feels like he must have sex with a girl, but then finds his true sexual fulfillment in a male relationship, having experienced both, he implies that sexuality exists on a spectrum, with bisexuality as a flexible, not rigid, center, an “and” instead of an “or.”

Thus, the supposedly restrictive social norms of a small town, with its rigid patriarchal gender roles, can actually, even for both sexes (though it's clear that the men who end up the choices, not the women, a serious, even lethal inequality reflective of the time this piece was written), end up transmuting into, as Cassidy claims, a “new generation [that] doesn't believe in merely love for the opposite gender; they are including their own sex for what it's worth, a delightful, sexual experience, although opposite from early training, and professing love for all people.”

Anyone can be gay; anyone can be straight; anyone can be bi. Homo, hetero, invert, whatever. Enjoy! The cause and the end result are the same.
 

I was staring the other day while on the internet at images of 1920s living rooms and kitchens, because I realized how many places I’ve lived in (including my current dwelling) were built in that time period. For example, builders were churning out rows and rows of the traditional Chicago brick bungalow, and, as my grandmother (born in 1900, and she would know) had told me, this was really one of the first homes with consistently “modern” conveniences such as an indoor, private bathroom with a tub and shower, a kitchen with a sink and room for an icebox/refrigerator, and up-to-date electrical wiring and outlets for the period.
 

Thus, I posed this question on my personal Twitter: what if you woke up and it was 1920 or thereabouts (which, next year, will be 100 years ago!); where would you be, who would you be, what would you do?

Most of the responses were frankly, more glamorous and noble, than mine, such as, according to one classical music specialist being in Vienna and/or Paris and hanging around with such luminaries as “Webern, the Mahlers, Picasso, Woolf, Freud, and Jung.” Another person chose Paris, identifying himself with The Lost Generation, “buying tickets for Koussevitzky’s concerts, Prokofiev’s recitals, and Diaghelev’s ballets.” Another person claimed she would be involved in the women’s suffrage movement.

I concocted a 1920s LGBTQ fantasy. I wonder if I should just write it as a kind of 1920s “Tales of the City,” set in Chicago.
 

I imagined myself as a “dapper young” homosexual, working as a clerk in a library, maybe the Chicago Public Library or even the more esteemed Newberry Library. I would also be trying at the same time to go to school in some humanities-related field. I would be riding the streetcar downtown to work and school from the single room occupancy hotel for men where I would be living.
 

At the hotel, I meet another dapper guy who is studying philosophy, and we both plan to go to the infinitely more exciting New York and experience the much more sophisticated bohemian scene there (we are both too poor to go to Paris, alas). But a muscular stevedore with a big moustache moves down the hall and distracts me, especially after I accidentally on purpose get a glimpse of his massive uncut cock as he is leaving the shared toilet area in the hotel.
 

By this point, one of my Twitter buddies (who is married, of course, grr) said he was getting turned on by this whole narrative, that he would be thinking about it all day, and that he wants to hang out with me, and that, when I mentioned the stevedore, he was thinking, “I want to binge this on Netflix.” (I now know I may have missed my calling.)

Continuing the literally steamy narrative, the dapper philosophy student goes to the Turkish bath. He lies to me that he “did something naughty there.” But I pretty much realize the story is a fabrication, because during that time period, one would be arrested and jailed for sodomy.

As a result, I break up with him (he goes back to live with his Irish parents on the South Side), and visit my eccentric grandma who lives in a two-story frame house in the Division/Milwaukee area, at that time a Polish area. She works full time at the famous Wieboldt’s department store in the area. She is my only family left, because both my parents had died in the 1918 influenza pandemic.
 

Next door to Grandma, two German ladies live together in a “Boston marriage” (two single women, usually wealthy, living together, not necessarily lesbian, but … ). Scandalously, one of them was seen outside smoking.

While I am staying next door at my grandma’s house, enjoying her front porch on steamy summer nights, the spinster aunt of one of the lesbians next door (Aunt Heddy owns the house) is found stabbed to death with an ice pick. One of the ladies blames the African American ice man, who is convicted on circumstantial evidence (revealing the extreme bigotry of the period, right after the infamous 1919 Chicago Race Riots), but I suspect something else may be afoot.
 

All the while, the stevedore and I are enjoying casual kinky sex (Mr. Muscles of course is the dominant one, of course, but he does like me to give him a spanking once in a while with my belt), but his parents are setting him up to get married to an extremely boring childhood neighbor girl who works at Western Electric in Cicero.

The stevedore and I now decide to do some of our own investigating to find out who really killed Aunt Heddy. Was it her cigarette-smoking niece who was going to inherit the house she was living in with her friend?

That’s as far as I got. I think it’s got potential, both as a novel and/or as a screenplay, and also because of its rich allusions to the specific urban culture of the period.

In the meantime, maybe I’ll just write one of the steamy gay sex scenes and share it on the blog.

Once again, after being forced to urinate and defecate in the dull and stinky men’s room in the building at the university where I teach, I think once again about the relationship between not just mansex and the men’s room, but the whole sociology of the bathroom.

First of all, the fact I am saying bathroom is significant, because in this dull and stinky men’s room with the constant problem of the unflushed toilet (it is supposed to flush automatically, it does not always do so), there is no bath. La salle de bains? No. Showers are available in the gym, of course, but no bathtub. Why not just call the room the sink/toilet/urinal room?

Second, why are public bathrooms in general such blah physical spaces (unless the ones in expensive spaces)? Yes, they are a public space, and utilitarian in the most basic way, but it seems, not that I would know this, the ladies’ rooms aren’t that different. The luxurious rooms with cushions, chairs, and couches I used to notice in movies made in the 1960s aren’t, or perhaps never were, the norm.
 

The unisex/disabled (not parallel terms) restroom the university recently constructed is clean and efficient, and also, and this is a plus to many, private. Single occupancy. Now, that might be interesting, to lock the door and enjoy some action, but that might create more potential for getting caught than doing a quickie in a stall. Knock, knock. Who’s in there? I have to go … I’m calling security.

Thirdly, the issue of privacy is something that seems to be more exclusive to contemporary American/Western culture. Contemporary, I emphasize, because in early modern Europe, urination and defecation weren’t exclusively private acts. People “went” when and where they needed to. Separate bathrooms with plumbing were a luxury, and even those in the upper classes used the chamber pot whenever and wherever, even when dining. Some dining areas and other public rooms contained elaborate close stools for convenient evacuation. The aesthetic features of these receptacles, one could say, were designed to conceal the act as well as blend the object into the overall luxury of the space, but it was clear what people were doing in them. At least, in much humbler settings an outhouse was a private, separate building, but not exactly the jolly T-room.
 

I’ve often thought, and perhaps my view reflects how Americans have insisted on enclosing the space and judging a person or institution or business by the cleanliness of their bathroom, that the actual bath and shower should be more separate from the toilet. The juxtaposition of the toilet and the bathing area creates a tension between purity and danger, as Mary Douglas in her book by that title explains. The danger is the expulsion of waste, the crossing of a physical boundary, in this case, the body, however natural this process. It’s not just that the waste itself is toxic or gross, physically. More than instinctual repulsion is going on here, more than concerns about health. We feel the need to control this process, enclose it in a pristine setting. The place to dump the waste must be the cleanest, purest, most private room, treated like a sacred shrine. The toilet is the porcelain god.

Thus, when one puts sex into the bathroom space, the act itself a crossing of physical boundaries which also involves a change of fluids, this purity and danger tension exacerbates. It is interesting that in one’s own private home, one doesn’t usually see the bathroom as a place of sexual activity. It’s the bedroom. One sleeps with another person, and the sleeping verb is a common euphemism for sexual intimacy. Yet, sex acts, anonymous sex, occur in public bathrooms.

Perhaps the connection here is between the words anonymous and public. Any time one even goes into a public space, one is taking a risk, because one is in the position of being seen by others at various levels of intimacy, and in the case of bathroom or toilet sex, what is deemed private becomes public in a space which is enclosed, private, for a private act. One now can see what one has fantasized about seeing. It’s the one moment of connection, the ultimate boundary crossing, the danger, the thrill, the orgasm mixed together in a space designed to enclose a natural, albeit for most, non-erotic process.

‘Porn is not destroying the environment.” – recent tweet by Steven Toushin, owner BijouWorld.com


I’ve noticed on Twitter, that is, on my own account especially, a stigma, and this stigma is connected to a larger stigma.

The stigma isn’t homophobia specifically, nor is it what I term a type of classism or elitism, or that somehow only certain persons with certain academic credentials are worthy of a voice in discussing serious issues.

The stigma is what I call pornophobia. It manifests itself in this case, specifically, that because our blog is part of a website that sells gay porn, it is somehow cheapened, deemed unworthy of respect (not that anyone has directly criticized it), and perhaps for diplomatic reasons, persons ignore it as not worthy of artistic or intellectual study. If the blog was located on a not for profit site like an archives or a museum or a library, I think, the stigma would not be as prevalent.

Porn is an integral party of LGBTQ history, in fact, human history, and to just assume that it is a manifestation of “baser” instincts is wrongheaded and bigoted. Some of the earliest gay pornographic films were products of an artistic motivation to incorporate sexual experiences into narratives with story arcs, developing characters, and profound symbols.
 

They were liberators for the newly liberated. Watch The Idol and The Blue Angel, among other films we make it our mission to preserve and disseminate. They may be somewhat anomalous in their depth and scope, but there’s a range here, and even some of the early J. Brian titles, which feature unabashed sex and not much else, convey their own unique ambience of carpe diem, imply that the cultural composed connection between gay sex, in fact, any type of sex, and shame is as breakable as a bruised reed.
 

Too much literature and art has been created, I think, and this dynamic includes even LGBTQ persons themselves, that focuses on the relationship between many forms of harm and porn, ranging from the stereotypes of the gay porn movie as inextricably linked to an oppressed audience suffering from frustrated sexuality and exploitation, to even condemning all porn as fundamentally misogynistic.

I am not claiming that all porn is of artistic merit, nor am I making any claim that the porn industry (distinguishing between the industry and the product) has not been part of exploitative and oppressive structures.

But any action that involves bending or breaking taboos is indeed a risk. Taking that risk in expressing one’s sexuality means confronting and continually reimagining the primal center of human life, in fact, all life.