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TEARING DOWN the CLOSET? Astudyoftheroleofthe Sydney Gay and Lesbian Mardi Gras in the Construction of a Gay and Lesbian Community

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TEARING DOWN the CLOSET? Astudyoftheroleofthe Sydney Gay and Lesbian Mardi Gras in the Construction of a Gay and Lesbian Community 1 TEARING DOWN THE CLOSET? AStudyoftheRoleofthe Sydney Gay and Lesbian Mardi Gras in the Construction of a Gay and Lesbian Community ... and Beyond. This thesis is submitted in fulfilment of the requirement of the completion of the degree Master of Arts (Hons) in the School of Sociology, University of News South Wales, 26th of July, 1993. 2 "do not go gentle into that good night, rage, rage against the dying of the light!" Dylan Thomas. 3 ACKNOWLEDGEMENTS Several people made the composition of this thesis an enjoyable project and also offered valuable support during moments of self doubt and indecision. Others offered their advice, the benefit of their knowledge and experience, supervision, as well as much needed assistance with the more tiresome chores such as proof reading, collating and printing. In no special order I would like to thank the following for their help: Larry Galbraith, Dominic Hearn, Ian Marsh, the Mardi Gras Assn., Jason Hand, Steve D'Alton, and Jenny Atkins. 4 TABLE OF CONTENTS Introduction........................................................................ 7 Who's in the closet? Chapter one ........................................................................ 12 Foucault, Genealogy and the construction of the closet. Chapter two ........................................................................ 19 a) A general history of contemporary social movements b) From liberation to legitimation: The birth of the gay and lesbian rights movement. Chapter three ..................................................................... 48 a) Community theories, the creation of subculture, the relation between subculture and community. b) Gay and lesbian subculture/community in Sydney. Chapter four ...................................................................... 77 Throw open your doors! Mardi Gras as event, authorised transgression and spectacle. Chapter five ...................................................................... 98 Tearing down the closet? A 'queer' challenge to contemporary gay and lesbian politics. Conclusion ........................................................................ 113 Some speculation on future directions of Mardi Gras and the Gay and lesbian community. Footnotes .......................................................................... 120 Bibliography ..................................................................... 125 Appendices 5 ABB RE VIA TI ONS ACON AIDS Council of New South Wales. AGSM Australian Graduate School of Management, University of New South Wales. CAM CAMPAIGN CAMP Campaign Against Moral Persecution GCN Gay Community News GLRL Gay and Lesbian Rights Lobby OUT OUTRAGE SG&LMG Sydney Gay and Lesbian Mardi Gras SMH SYDNEY MORNING HERALD. 6 INTRODUCTION: who's in the closet? The sexual revolution, so emblematic of the zeitgeist of the radical 60's is long dead. Crushed under the spectre of AIDS and abused by the conspicuous (self) consumption of the 1970's and 80's yuppie libertines, the 'liberation' of modern sexuality from the stifling conformity and regulation best represented by institutions such as marriage and the nuclear family never arrived. However, that revolution's most promising progeny, the gay liberation movement lives on, though in a much altered form and in a variety of guises; growing stronger by the year, pushing back the prejudice of assumption and stereotype, challenging the accepted norms of a perpetually conservative, straight Australian society and providing an environment of security and community in which thousands of Australians can express their same gender sexual preference with confidence and pride... or does it? Even a casual observer of the annual Sydney Gay and Lesbian Mardi Gras cannot fail to be amazed at the size and the spectacle of the event. As a festival, it is a swirling, glitzy, month long celebration of pride in the Sydney gay and lesbian community, culminating in the largest night-time homosexual parade in the world, which as a demonstration of both solidarity and political clout is formidable. Mardi Gras however is more than just a celebration or even a show of community strength; in so many ways it is that community. It provides a focal point for the disparate identities of a number of homoerotic subcultures, it provides a space in which those groups (many of whom have little contact during the rest of the year) can parade together, it provides a history which they can all call their own and importantly, it provides a friendly interface between the gay and straight communities, where information can be exchanged, propaganda disseminated, and in amongst the hoopla, a damn good time be had by all. Mardi Gras is Australia's most potent manifestation of gay and lesbian pride. It is a vehicle for the expression of a social movement, a community beacon, and I would argue, a cultural landmark. As such, its interest to the sociologist is considerable. The fact that so little study has been directed principally at Mardi Gras piques the interest even more. How did this event -only 16 years old- which attracts crowds of upwards of half a million people grow so fast? In a social climate which could only be described as stridently homophobic, how did a radical protest movement evolve into a multi media extravaganza? Who controls Mardi Gras today and who does Mardi Gras represent? These are some of the questions that I will endeavour to answer during the course of this thesis. But more than this, it is the deeper questions, more particular to the very existence of gay and lesbian culture and community that I shall address in describing 7 the history of Mardi Gras, gay rights and the gay community. I will critically analyse the position that the gay and lesbian community occupies today vis-a-vis what shall be called 'mainstream' Australian society, according to the stated aims of the gay liberation movements that originally created Mardi Gras. It comes as no surprise that the politics of gay rights in the l 990's are substantially different from those of the l 970's, but what is interesting is to trace how the radical ideal of liberation evaporated, to be replaced by the politics of pragmatism and compromise. Does that initial ideal still hold any currency today? The closet metaphor is a crucial tool in my analysis. Who's in the closet? I argue that it's the whole gay and lesbian community. Mardi Gras will be paraded in chapter 4 as a big open closet, par excellence! Chapter 5 will deal with the thorny issue of coming out. .. as a political and social statement, coming out begs the obvious question; what are you getting into? Perhaps the most important aim of this thesis is to deconstruct the implicit acceptance of the existence of 'the closet' as a vector of human sexuality exclusively applied to those acts and that identity known as homosexual. The closet will be identified as a strategic positioning of an individual or group identity that sets that individual/group in a certain power relationship relative to all other outside identities. This will be achieved by revealing the particular mode of thinking -the epistemology of sexuality- that categorises, classifies and divides all people according to type into a series of closets. It is my contention that it is impossible to come out of one closet without removing all closets. I will explore how not only does the Sydney Gay and Lesbian Mardi Gras reinforce its own well appointed closet, but how the gay and lesbian community overwhelmingly supports the status quo through elitism and deliberately exclusionist policies. The fact that our society has laws designed with the specific intention of regulating the sex life of the individual attests to the importance that we place on sexuality as a determinant of behaviour and an influence on the 'well-being' of that society as a whole. The categorisation of sexuality as outlined in the work of French social theorist Michel Foucault, can be seen as unique to what he calls the episteme of modernity. 1 What needs to be examined is whether, as all other articles of faith in the modern world crack under careful scholarly analysis, so too can we rid ourselves of those unnecessary and inappropriate classifications. Can we eliminate 'the homosexual' and return him and her to the mainstream of 'sexual' beings? Can we possibly live in a society in which people do not discriminate for or against certain 'types' of sexuality and in which sex in all its many forms returns to the personal (as opposed to the legal, medical and political) arena? In some respects, this project is an exploration beyond the current discursive 8 boundaries of sexuality -in which gay and lesbian identities are gaining increasing legitimation- and perhaps a somewhat Utopian vision of another form of sexual knowledge. There exists a fundamental tendency toward the imposition of Cartesian binary oppositions in modern western thinking; mind/body, right/wrong, naturaVunnatural, knowledge/ignorance, virgin/whore ... this way of thinking permeates every thought we construct so that by extension, all of our social relations are of a similarly dyadic nature. Whether class, gender, race, or sex, the terms of western thinking have been constructed around a structural division of responsibility and power, according to a two valued logic which assumes that the good, the strong and the knowledgeable (however they may be defined) must dominate the bad, the weak and the ignorant (Sedgwick; 1990). Though the terms of this relationship may change according to the Hegelian struggle
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