All of the quasi-homosexual relationships within the novel are made into male- female relationships within the film. No doubt homosexuality would have been. Photos by Getty Images, Thinkstock, Shutterstock, Wikimedia Creative Commons. in the spaces and objects and relationships that gay men create. .. already acting like a “quasi-ethnic group” in certain urban centers in the. changes in Mr. Z., at which time gross sexuality entered into the picture. that he terminated the quasi'homosexual relationship to the time of the analysis, was .
At least 11 movies this year will feature a central queer female character, and so many of them are historical dramas. Don't get me wrong — there's still so much room for growth. Most of these movies will be limited to indie audiences. Representation of disabled folks, trans women, and queer women of color is painfully limited and bad. Still, there's something to hold onto here. Here's a brief preview of what's to come. Disobedience Disobedience is the perfect movie if you're the type of queer who loves a nice cold understated romance.
Becks Back when I was in college, lesbians and acoustic guitar musicians were basically synonymous.
Which is why I couldn't be happier to see this under-represented, delightfully stereotypical demographic represented on screen in Becks. The film features Lena Hall Hedwig and the Angry Inch as a Brooklyn musician who moves in with her mother after a relationship goes sour. It's only a quasi-musical, which shouldn't deter the Hamilton haters among us.
Becks was released on February 8th at theaters probably not near you. It's also available for rent or to buy on YouTube. The dramedy won the Grand Jury Prize at Sundance in January, with The Guardian branding it as "a panacea for gay kids for years to come. Lizzie Here's everything you need to know about this film: Please ignore the mixed reviews that came out of Sundance, as well as Sevigny's own critiques of the film.
- Mad about the boy
This film is great by definition. Roadside attractions will release Lizzie sometime this summer. If you're not familiar with the romance, I highly encourage you to read selections from their queer love letters, like this one from West to Woolf: I just miss you, in a quite simple desperate human way…So this letter is just really a squeal of pain.
It is incredible how essential to me you have become. My Days of Mercy My Days of Mercy is the ultimate film for those of us proudly identify as queer social justice warriors. Kata Mara plays an anti-death penalty activist who falls in love with Ellen Page, the daughter of a man on death row. This plot is straight out my college creative composition class, and I am here for it.
Did I mention that Mara's character is named Be still, teenage lit mag heart! It's unclear when it'll be in wider release. Tell it to The Bees Fact unproven, but still a fact: Based on Fiona Shaw's novel, the film features Anna Paquin playing a doctor who falls in love with her patient's mother, played by Holliday Grainger.
The film reportedly blends social realism with magical realism to create the kind of queer melodrama we deserve. No word yet on its release date, but we the dorks reading this article will be waiting with bated breath. No wonder the Greeks were in two minds about homosexuality. This solution to the problem was not in fact original to Dover. AE Housman had suggested something similar in an article he wrote in But Housman's observations, which alluded tellingly to his experience of the macho homosexual attitudes of the "plebs of Naples", were tucked away in a German academic journal, and were in Latin.
Dover's, on the other hand, were published in paperback in his Greek Homosexualityand not merely in plain English but even in the coarser variety: Although Dover had advertised the aim of his book as "modest and limited", a mere launching-pad "for more detailed and specialised exploration", his modern solution to the age-old problem was gratefully received by academics in every field, not least when Michel Foucault, the French post-structuralist historian of sexuality, gave it a glowing review, creating the impression that this methodologically old-fashioned Oxford don was some kind of pioneer of post-modern studies.
Making up for lost time, classicists rushed to re-interpret, even to re-translate, their texts into more graphically sexual terms, as if afflicted by a kind of "sodomania". Pericles, for instance, had asked Athens's warrior-citizens to behave like erastai of their city, ie to act like her self-sacrificing and besotted devotees. After Dover, this exhortation sounded more dangerous.
is gonna be a beautiful year for queer women in film. And yet.
Modern commentators now worried that Pericles was telling Athenians "Sod Athens! The reason Dover's solution to the problem was embraced so eagerly was that it was so neat. It was not just that the weird old Greeks were transformed into something much more familiar - with a s sexual morality and even the same modes of swearing - but that Dover seemed to have provided a compelling answer to the question of how they could be so "gay" in the first place.
They were not really being sexual at all but "pseudo-sexual". Greek homosexuality was like adolescent horseplay, frat-house initiations or prison rape. It was like male monkeys presenting rumps to their superiors This was also a time when Desmond Morris's The Naked Ape and its sequels were topping international bestseller lists.
The only difference was that these human apes had taken this universal gesture of sexual domination a little further than their primate cousins.
There were problems with this neat theory, however. In the first place, there was little positive evidence to support it. It was not just that Dover's translations were sometimes simply wrong - the Greeks did not in fact go around saying "fuck you", as Housman, for one, could have told him - nor that the ancient Greeks talked of sex not as an act of aggression, but rather as a "conjoining" or "commingling" if a father dreams of having sex with his absent son it is auspicious, says one ancient writer, reassuringly, since it means they will soon be reunited.
The main problem was that the Greeks did not seem terribly concerned with the ins and outs of sexual positions at all, details which for Dover were critical.
Like the Victorians, the Greeks were being coy, he suggested: All this lovey-doviness was simply a cover for their true anxiety about "homosexual submission".
He decided he would have to supply his own more detailed texts, "translating" the innocent-sounding discussions in Plato's Symposium, for example, into something more graphic: Was it possible that the Greeks had got the relationship between Achilles and Patroclus so badly wrong, that a peculiarly same-sex-loving culture had simply chanced upon a passionate same-sex relationship at the heart of its foundational text?
Surely that was more than fortuitous. Indeed some lines in the Iliad had seemed so overheated to later generations that they had excised them as inauthentic additions, not because they indicated homosexual love, but because they implied a particularly degenerate and extreme kind of passion that was considered unworthy of the dignity of warriors and inappropriate to the grandeur of the epic genre.
And if Homer's Greeks knew nothing of homosexuality, how had it managed to spread so far and so fast and so variously in the space of a couple of generations? And then, of course, there was the question of the girls.
How did lovely Wianthemis, Astaphis and Philulla fit into this gestural homosexuality of penetration and domination?
The first openly gay bishop is a huge step forward – but it’s not enough
What of Sappho and the lady-loving ladies of Lesbos? All-in-all, Dover's solution caused more problems than it solved. So how do we begin to make sense of this truly extraordinary historical phenomenon, an entire culture turning noisily and spectacularly gay for hundreds of years?
When I first embarked on the research for my book The Greeks and Greek Love I was not expecting any easy answers, but I did not expect it would be quite as hard as it turned out to be, and take so long as it ultimately did.
In fact, it was 10 years later that I finally felt ready to write a conclusion, and it was the longest chapter in the book. I started to think of the phenomenon as a great big Gordian knot at the heart of Greek culture, tying lots of things together but extremely difficult to unravel - "The knot was made from the smooth bark of the cornel tree, and neither its end nor its beginning was visible. But the first lesson I learned about my own particular knot was to stop looking for a single neat solution to a homogeneous phenomenon.
These revealed very different attitudes and employed very different practices: But there was more to it than that. The males of Elis, in particular, the guardians of Olympia - the holiest shrine in Greece - seem to have got it on together in a particularly "licentious" way.TBBT - Raj and Howard:" The Imaginary Homo Relationship"
Unfortunately none of our sources could bring himself to say what was so licentious about it: There are hints, however, that their sexual transactions were shockingly "straightforward" and did not involve any preliminary courting; and one particularly illustrious Elean, Phaedo, a member of the aristocracy, was said to have served as a male prostitute in his youth, "sitting in a cubicle", waiting to serve whoever walked in.
Was this a garbled allusion to the "sanctioned lust" of Elis? The "peculiar custom" of the Cretans, on the other hand, involved an abduction and a tug-of-war over a boy, a two-month-long hunting expedition, lavish gifts, the sacrifice of an ox and a great sacrificial banquet, at which the boy formally announced his acceptance or not of "the relationship".
Thereafter he got to wear a special costume that announced to the rest of the community his new status as "famed". Our evidence for this elaborate ritual comes from a general account of the Cretan "constitution". When the sources compare and contrast Athenian homosexuality with, say, Theban or Spartan homosexuality, they are not referring to undercover reportage - "My night spent with the Army of Lovers: The secrets of the Sacred Band revealed"; nor to surveys of contemporary attitudes - "Do you think it is A.
These local institutionalised practices covered all stages of same-sex loving, from courting to coupledom to sex. Athenian same-sex courting meant literally following a boy around or writing "so-and-so is beautiful" in a public place. Thousands of examples of such "kalos-acclamations" survive, signed by hundreds of different hands. And, in the archaic period at least, there seems to have been an equally formulaic sexual practice when one's wooing got a result - "Athenian homosex", what they called diamerion, or "between-the-thighs" sex, ie "frottage".
Spartan homosex, on the other hand, meant sex with one's cloak on: Was this what our well-informed source was alluding to when he claimed that the Spartan "lawgiver laid down that it was shameful to be seen to reach out to touch the body of a boy"? Doubtless there was a great deal of same-sex loving on Crete, fumblings, fondnesses and passionately devoted relationships, that did not involve a tug-of-war, two months of hunting and the sacrifice of an ox.
So we need to make a further distinction between "Cretan homo-sexuality"in all its customary, disruptive and expensive glory, which may have occurred only once or twice a month, and "homosexuality in Crete", the latter, by its very undisruptive and unspectacular nature, much more frequent, but also much more elusive and certainly very difficult now to reconstruct.
Another important principle was to recognise that the same words can be used to mean different things. This is especially important when we come to the question of age. Often "boy" pais refers specifically to the formal age-grade of Boys, ie those who have not yet been certified as 18, following two physical examinations, performed first by their local parish and then by the Council of Athens.
Those who failed this examination were sent "back to Boys", and the council fined the parish that had allowed his candidature to go ahead. In Athens these unders were vigorously protected, rather like the young women in a Jane Austen novel, although their younger sisters would have been expected to be married by the age of These were the Boys who were escorted to the gymnasium by the slave paidagogoi and followed around at a distance by a pack of admirers. Only those in the age-grade above, "18" and "19", a group usually referred to as Striplings meirakia or Cadets neaniskoiwere allowed to exercise alongside them.
But even they were forbidden from "mixing" with the Boys or even from "conversing" with them. A number of ancient sources testified to the existence of such strictures, but it was nice nevertheless when, inan inscription from a Macedonian gymnasium confirmed them: So far so consistent. The problem is that the sources can also use this same term "boy" more informally, to refer to the next age-grade up, ie that of the Striplings and Cadets, the unders, who were not so well-protected.
Indeed, suddenly released from the watchful gaze of their chaperones, empowered by citizenship and a long-awaited inheritance from their often long-dead fathers Greek men were middle-aged when they married their teen-bridesbut still immune from the obligation to fight wars in foreign parts, these Striplings seem to have made the most of their new-found autonomy.
They seduced married women of their own age while their husbands were away fighting battles or on business trips, squandered money on dice or fast horses or on courtesans with expensive tastes, or, indeed, finally said "oh, alright then" to one of the pack of persistent erastai Often the sources make it clear that the "boys" they are referring to are in fact 18 or over: But sometimes images revealed a different picture, ie they showed unders in the gymnasium being sexually abused not only by Cadets but even, very occasionally, by mature men.
There are only a handful of such images, produced in the decades around BC, but they have been endlessly reproduced in books so that they seem rather more plentiful. Some have thought such images must indicate yet another about-turn in sexual attitudes. But the abused Boys start to appear at exactly the same time that we start to see the first images of the slave-chaperones whose job it was to protect them.
There is a more economical solution to this particular contradiction, for these images are showing precisely what the laws proscribed, ie they are reflections not of reality but of anxiety.