The Rise and Development of Queer Urban Spaces - Essay Example

The Gay Village: The Rise and Development of Queer Urban Spaces I. Introduction Contemporary urban geographic landscapes continue to undergo dynamic changes corresponding to social, economic and political activities of a given population. In the 21st century, urban centers have been further impacted by changing lifestyles and social movements. As such, communities within cities have acquired their own distinct characteristics. They offer unique characteristics such as ambience, architecture, language, culture, and other distinctive features that single them out from other urban communities. Among the numerous communities that have sprouted in urban centers, among the most recent and yet highly influential of these are gay and lesbian urban spaces. In fact, it is not only the physical manifestation of gay spaces that impacts the overall makeup of an urban location, but more importantly, the people and their culture which leaves the indelible mark on in the cityscapes of leading countries. This paper is important because it seeks to identify and understand the factors and forces which contributed to the formation and establishment of gay urban spaces. This paper is important because it takes into consideration the historical experience of gays and the gay community, and the social transformations which influenced the growth of gay urban areas. This paper intends to identify the social and economic reasons which contributed to the existence of gay urban spaces. It aims to identify the factors which led gay individuals to organize themselves and create distinctive territories. The paper will also identify the criteria by which gays and lesbians choose locations where they establish gay spaces. The paper also explores gay space itself, its definition, its elements, its relationship to the larger urban area, the reasons why they are mostly located in urban instead of rural regions, and the urban elements which make gay spaces thrive. II. Review of Literature A. Factors contributing to the establishment of gay communities Gays and lesbians have always been treated badly by most communities. They have been ostracized by family and friends, and even persecuted by the communities where they live. The hostilities they experienced often lead them to take on low profile lifestyles. They hope that this would not attract attention, that they would be left alone and thus prevent hostile behavior towards from happening. In Asia, gays and lesbians who community experience hostility turn to the gay scene for help. These serve as support groups which help gay individuals come out. They also provide environments in which specific problems of sectors within the gay community are addressed. Being gay is not the only problem. For many, the issue of racism is also part of the hostility that they experience. An article by Richard Smith (1995) quoted David McAlmont’ s observation that, “…racisms rife in the gay community. Going into bars with a white person and buying drinks and watching your change handed back to the white person youre with. Queens that say they dont sleep with black people. White men who are exclusively into black men. It rears its ugly head all the time.” These are among the factors which caused the establishment of gay villages, gay ghettos, gay enclaves or gay districts. Gays individuals felt the need to address their specific problems, being able to do so only when gay communities faced these problems as a whole. Gay communities serve as venues for the resolution of problems, conflicts and issues. Through the establishment of enclaves and spaces, individuals come together to create a community where they belong. These communities provide expression to their innermost feelings and thoughts. Mostly located in urban settings where large populations of gay, lesbian, bisexual and transsexual persons reside, these locations usually feature a number of gay-oriented establishments such as gay bars, pubs, nightclubs, bathhouses, restaurants and bookstores. Increasing liberalism is another reason for the growth of gay urban communities. The increasing acceptance of societies towards the gay movement encouraged the establishment and growth of gay spaces. The historical urban geography of San Francisco serves as a good example. In World War II, millions of American men and women were systematically uprooted and placed in homosocial, non-familial environments. They were considered as the government as potential security risks to the war effort. The city was a major departure and arrival point for men and women in the armed forces during the 1940s and 1950s. This was followed by the Cold War and the McCarthy Era, which brought more negative attitudes against gays. Senator McCarthy found his ultimate fear realized in the short-lived “commie-pinko-fag” Mattachine society which promoted community-inspired homosexual consciousness. The organization provided moral support to homosexuals through a network that they established. It eventually lost ground in the Cold War environment (Inventing Queer Space). It was only in the 1950s that California laws upheld the rights of gays and lesbians to gather in bars. By the end of the 1950s, there were 30 gay and lesbian bars in the State. In contemporary times, San Francisco is considered as a mecca for gays and lesbians worldwide. It was in 1977 and the following year that attacks on gay communities in Canada became apparent as a bron again Christian, Anita Bryant, undertook her campaigns. The ploice also stepped up their harassment during this period. It was given high exposure by the media through the trial of the Body Politic in 1979 and was also an issue during the 1980 municipal elections in Toronto. Police harassment led gay organizations to resist and had a consolidating effect on the gay and lesbian communities. Authorities began to implement the bawdyhouse laws which violated the spaces used by gay men. Arrests began on individuals, usually those who were isolated or who chose to remain in the closet. However, the reaction from gay organizations were decisive, as was demonstrated by the bathhouse raids conducted by the police on February 1981. Persecution galvanized the gay community and made them a strong force to reckon with. Their growing sense of community and identity also gave rise for the need to establish gay spaces which would serve as refuges from harassment and enclaves of their culture and practices. B. Defining gay space Commonly known as gay villages, these locations serve as places of comfort within the greater part of cities which are generally hostile to the gay community. Other terms used for gay spaces include gaytown, gayborhood and Queer Quarter. Whatever name it is referred to, gay spaces serve as refuges and oases where homosexuals experience tolerance in space and in choice. These spaces also exemplify gay cultural values. The community also responds to the unique needs of individual residents, in relation to the greater society. The gay village is a venue wherein the gay community is empowered to nurture and practice their culture without fear of suppression, oppression or hostility. It functions as a safe haven where their values are put into practice and given expression. These spaces can be viewed from the context of an urban community as “segregation by lifestyle” or “functions of ethnic congregation”. This means that the gay community’s overall elements and components, and distinctive characteristics, are a result of the lifestyle chosen and practiced by its members, which are mainly based on their sexuality. Having its own set of values, culture and practices, the gay community becomes a “function of ethnic congregation. It exists and functions not only as a venue for gay conglomeration, but as a socially viable ethnic group. There exists gay communities who congregate or come together on the basis of their ethnicity. Gay black men would prefer to be with one of their own, and so would whites and Asians. Thus, these ethnic groups, though belonging to a larger gay community transcending ethnicity, would also tend to create their own distinct subspaces which reflect their distinct values and culture (both gay and ethnic values and cultures). There is a large potential for the growth of gay urban villages, with the U.S. Census (2000) recording 594,391 same-sex couples in the country. Although same-sex couples only comprise one percent of total households in the U.S., five out of six same-sex couples live in urban areas. The Census also shows that at least one couple resides in all of the 3,141 counties of the United States. This means that 99% of all U.S. counties has a same-sex couple. The majority of same-sex couples live in California, Florida, New York and Texas (40%). They often reside in state capitals, college communities, resort towns, and large cities with highly visible gay districts. Furthermore, the Census is not a count of the gay population since it only records couples and does not reflect the number of gay individuals. Hindle (1994), defines gay space as “… the physical manifestation of gay community; it can include any area which gays use, a place where gay people can be ‘out’, and it can exist at a variety of scales from individual premises to agglomerations of those places, and the spaces between them.” C. Relationship of urban areas with gay spaces There are numerous explanations why homosexuals choose to establish gay space in urban areas. According to Kath Weston (2000), books, television, movies and personal contact have supported the imagined gay communities in space. Stories of gay-filled streets, as read in letters coming from cities like San Francisco, reinforces its reputation as a melting pot for homosexuals. “The association of city spaces with the possibility of transgressing hegemonic versions of sexuality has not only been documented by feminist scholars as important to women. For men too the city is an arena permitting greater sexual freedom, and the associations have been explored by several urban and gender theorists in different ways”, McDowell (1999). Bell and Binnie (2000) wrote that “Arguably the most relevant stage for thinking about the social nature of sexuality is the city. The city is the prime site both for the materialization of sexual identity, community and politics, and… sexual citizenship.” Lifestyle and social dynamics served as the basis for Warren (1974) who asserts that "the gay community exists within leisure time, since the contexts of stigma and secrecy prevent its extension into work time... the gay world, then, is a world of leisure time." This implies that gay activity could only be undertaken during non-work periods of the day. Thus, gay activities are primarily focused on the attainment of pleasure and recreation. Pleasure and recreation are more prolific and at their best in terms of sophistication, dynamism and variety in urban areas. Weeks (1985) explains the proliferation of gays spaces in urban areas in economic terms. He contends that cities provide the necessary economic condition for the growth and success of gay spaces. According to Weeks, cities are highly populated and their economy and labor are prosperous. Cities also provide the conducive conditions where subcultures existing on erotic motivations can establish themselves. According to Castells (1983) the growing identity and sense of community among homosexuals motivated them to search for specific locations where they can establish their gay spaces. They began by marking their boundaries, creating their own territories, and building support institutions independent of the larger urban setting. Weeks (1985) adds that the success of gay communities resulted in the growth of subcultures. The expansion of these gay subcultures was mainly caused by the gay bar, which symbolized and embodied the uniqueness of the gay lifestyle. The gay bar is instrumental in establishing and nurturing a gay identity which is both collective and public in character. They serve as venues wherein collective consciousness is created and nurtured. The gay bar is not a product of contemporary times. In Europe and the United Kingdom, they were preceded by coffee houses which were the forerunners of these establishments and have been in existence since the 19th century. Then as today, they were special places where gay men and women could look for and find each other. Since gay lifestyle is seen as closely associated to the pursuit of leisure and recreation (Warren 1974), queer space is closely identified with Bohemian characteristics. Social upheavals and economic depressions have placed added pressures on the nuclear family, resulting in more freedoms for the individual in their pursuit of pleasure. Among the liberating elements that they experience is the freedom to act on their sexual inclinations. As these groups become more defined and distinctive, establishments began to cater to this particular clientele. Considering that social forces do not favor such behavior and congregation, these establishments are located in areas where they are not visible, or authorities are in connivance as to their existence. They thrive with protection from authorities, who also benefit from these establishments through corrupt practices. Since the location of these establishments were often rough, even lawless, gays and lesbians began to devise mechanisms to cope with such environments and safeguard themselves. In Montreal (Chamberland, 1993), noted that lesbians organized themselves which included prostitution. Others shuffled gender roles adopting a Butch/Femme arrangement to address the complications set by being working class lesbians and being women. D. Examples of gay spaces Queer places such as Church Street in Toronto, Christopher Street in New York, Castro Street in San Francisco, and Rue-Saint Catherine in Montreal, all possess distinctive, almost exotic characteristics. They are recognized in the international gay community as queer places and many travel to experience their unique offerings (Inventing Queer Place). Since Ontario courts ruled in June, 2003 that same sex couples can be married legally, Toronto has suddenly become the gay marriage capital of North America. Toronto’s West Village is one of the fast emerging gay enclaves in North America. Surprisingly, the gay and lesbian residents are well-integrated into the neighborhoods. Places like Roncesvalles Avenue to Spadina Avenue, North to Bloor Street, South to Queen Street West are among the gay districts in this area. Toronto is considered as having the third largest gay population in North America, after San Francisco and New York. Zelda’ restaurant, bar and patio is just a corner of Church and Wellesley Streets, the heart of gay and lesbian activity in Toronto. It features a huge summer patio and restaurant seating. Its weekly events include drag shows, theme nights and parties. Also in Toronto is Woody’s in Boystown. Considered as the hottest men’s gay bar, it has five bars and hoists regular theme parties, pool table, pinball machine, and 17 video monitors showing sexy clips. Servicing the leather and denim segment, the Black Eagle has two full bars, patio, pool table, and an upstairs full bar. The hottest live male entertainment is offered by Remington’s, in the heart of downtown Toronto. It is within walking distance from the city’s gay district and situated near its major hotels. More toned down in character is Fire On The East Side, on Gloucester Street, which offers southern-inspired menus. It also features a street-side patio where Thursday martinis can be enjoyed. A more relaxed environment is offered by Pegasus On Church, which offers a friendly and safe alternative to the rest of the Church street scene. New York’s center for gay culture had always been Christopher Street. The gay community took root in the area since the 1950s. The street had been synonymous with gay politics, ever since the Stonewall Riots. It is given credit by other gay communities such as in Los Angeles, which calls its gay pride parade “Christopher Street West”. Formerly a horse path, it was a refuge for families escaping pestilence which occurred during the summer. The street has a proliferation of adult stores and a noticeable shortage of other kinds. The absence of other stores aside from those catering to adult only patrons means that there will be no foot traffic. Many other businesses have closed or left and the only stores left are those selling adult video. Formerly known as Eureka Valley, the Castro district was formerly populated by Irish, German, and Scandinavian immigrants searching for cheap land. They built large houses in the Victorian style. The community became a suburb of San Francisco when the Market Street Cable Railway connected the city to Eureka Valley. Many of these Victorian homes have been artfully and painstakingly restored. The Valley remained a quiet working class neighborhood until after World War II, when city residents began moving to the suburbs. It was in the 1960s and 1970s that gay men began purchasing the antiquated yet charming Victorian houses. The district was soon named after its major thoroughfare, Castro Street. Activism during the 60s and 70s gave the district substantial political and economic power. The Twin Peaks Bar, with its floor to ceiling windows, gave the impression that residents were secure in their gay identity. Today, the Castro reputation is a tourist attraction in itself. It draws thousands of travelers each year. The district features a proliferation of shops selling adult accessories and videos. Bars like the Mint and Midnight Sun lead the night life. The Castro Theater features drag shows. Recently renovated, patrons and fans protested the structure’s renovation. III. Results and Discussion It is evident that the creation, establishment and growth of queer urban spaces took root with individual experiences among homosexuals. Often experiencing repression, ostracization and even hostility from other individuals or the community itself, they are driven to seek redress for the issues that they face. The logical action was to seek other individuals who identify with the same issues and problems. Thus began a social movement wherein individual homosexuals sought each other’s company to find redress and solutions to their problems. This convergence or conglomeration also raised their individual consciousness and identity, and also made them more aware of their collective identities. Growing liberal attitudes towards homosexuality also contributed to the growth of gay urban spaces. Organized homosexuals began to feel the need for their own territory which would serve as a refuge from the hostility of the greater urban community. They also recognized that the creation of their own territory would serve as a venue wherein they could give free expression to their values and beliefs. It will serve as a platform from which they can evolve their own culture and succeeding subcultures. The establishment of their own territorial space would allow them to practice their sexuality without fear of repression or persecution. Racial prejudice and ethnicity was also contributory to the rise and success of queer urban spaces. Since racism still exists and remains as a major force in social dynamics, homosexuals also tend to create subcultures based on their ethnicity. Shared ethnic values, beliefs, languages, religions, and practices, to name a few, would tend to attract homosexuals of similar ethnic backgrounds towards each other. Thus, they tend to create their own sub-community within the larger gay community. Changing social attitudes such as the acceptability of same-sex marriages in some cities also attract gay couples to reside in urban areas. Likewise, economic and social conditions in urban centers are more conducive compared to conditions in rural areas. Gays tend to migrate to cities since their activities make their labor force more prosperous compared to rural labor. This means that gay workers have better means such as income and facilities, to make their chosen lifestyle more pleasurable and fulfilling. The labor force in cities are also more numerous compared to rural areas, allowing for more interaction among gay individuals. Cities also gain better reputation as news about their tolerance towards homosexuals and descriptions about gay activities are spread through media, literature and correspondences. IV. Conclusion Queer urban spaces are very much a part of almost every city in the world. Their establishment, growth and expansion are testimony to the changing attitudes that we hold towards homosexuals. In turn, these unique enclaves have also influenced not only the 21st century urban landscape, but also the social and economic character of our urban centers. They have also enriched the already diverse cultural amalgamation of cities worldwide, brining in their own cultures and values. Some sectors of society continue to hold negative if not hostile attitudes towards homosexuals. Perhaps, aside from the color and richness contributed by gay urban spaces to our cities and urban regions, their most important function remain to be as refuges and havens within which homosexuals can create and enrich their distinct culture, practice their chosen lifestyle, and nurture their distinct values and beliefs, without fear of suppression, repression, oppression, or violence. It is important to establish larger and more numerous gay spaces in urban regions, to cater to the fast-growing and expanding gay population all over the world. It is undeniable that the functions performed by gay spaces is integral to the quality of life of any homosexual. Gay spaces respond to specific needs of homosexuals. Gay spaces also allow for the enjoyment of freedoms and a better quality of life which homosexuals will not have in “mainstream society”. As the diversity of the gay and lesbian populations grow, the more diverse their needs become. There are as many needs as there are individuals. For example, there are lesbian mothers, gay academics, gay and lesbian youth, gay fathers, gay counselling services, business councils, sports clubs, defence committees, support groups like parents of gays and spouses of gays, and many more. It is right to believe that the freedom and liberation of homosexuals from the fetters and shackles of social prejudice and ignorance, would also come from homosexuals themselves. Gay spaces are a result of an autonomous gay movement. The fuel provided by a strong gay movement also transformed gay spaces into communities with solid self-identities. For hundreds of years, it is only now that homosexuals are again able to regain their dignity as human beings and as important members of a larger society. It is even more so here in Canada, where every province has at least one gay organization. In fact, by 1982, only Prince Edward Island remained not having a gay organization it could speak of. It is of the utmost importance that gay spaces not only expand and improve where they already exist, so that they may respond to the growing diversity of needs of the population. They should also be established in areas where they are not present, so that other homosexuals may also obtain the freedom and liberation that they have long sought and worked for. Works Cited Bell, David and Binnie, Jon. The Sexual Citizen: Queer Politics and Beyond. Cambridge, England: Polity Press, 2000. Castells, Manuel. The City and the Grassroots: a Cross Cultural Theory of Urban Social Movements, London: Edward Arnold, 1983. Chamberland, Line. Remembering Lesbian Bars: Montréal, 1955-1975, Journal of Homosexuality, 1993 Gates, Gary. In Cities, Suburbs and the Sticks: Gary Gates Uncovers the U.S. Communities That Same-Sex Couples Call Home. Urban Institute, (September 4, 2004). Acquired online last February 10, 2006 at. http://www.urban.org/publications/900734.html Gay Village. Wikipedia: The Free Encyclopedia, (updated February 8, 2006).Acquired online last February 10, 2006 at http://en.wikipedia.org/wiki/Gay_ghetto Greyling, Marc. 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