A Florida Enchantment | |
---|---|
Directed by | Sidney Drew |
Written by | Marguerite Bertsch Eugene Mullin |
Starring | Edith Storey Sidney Drew Ethel Lloyd |
Cinematography | Robert A. Stuart |
Production companies | |
Distributed by | General Film Co. |
Release date |
|
Running time | 5 reels, approx. 63 minutes |
Country | United States |
Languages | Silent film English intertitles |
A Florida Enchantment (1914) is a silent film directed by Sidney Drew and released by the Vitagraph studio. The feature-length comedy/fantasy was shot in and around St. Augustine, Florida, where its story is set. It is notable for its cross-dressing lead characters, much later discussed as bisexual, lesbian, gay, and transgender. [1] [2] [3]
In the film, Lillian Travers, a wealthy Northern woman about to be married, visits her aunt in Florida. While there, she stops in a curiosity shop and buys a small casket which contains a note and a vial of seeds. At her aunt's house she reads the note which explains that the seeds change men into women and vice versa. Angry with her fiancé, Fred, Lillian decides to test the effects of the seeds. The next morning, Lillian discovers that she has transformed into a man. Lillian's transformation into Lawrence Talbot has also sometimes been read as a transformation into a butch lesbian. This reading is bolstered by the later transformation of Lillian's fiancé into what could be an effeminate gay man. However, as Lillian and her fiancé are shown attracted both to each other and to the same sex (albeit at different times), the film has also been considered to have the first documented appearance of bisexual characters in an American motion picture. [4] [5] [6]
The film is based on the 1891 novel and 1896 play (now lost) of the same name written by Fergus Redmond and Archibald Clavering Gunter. [9] [10] The film, produced by Vitagraph Films, was shot in 1914 on location in three Florida locations: Jacksonville,. [11] [12] St. Augustine, [13] [14] and St. Petersburg. [15]
The film includes white actors in blackface, [7] an aspect carefully dissected in Siobhan B. Somerville's book Queering the Color Line: Race and the Invention of Homosexuality in American Culture. [16] Since its inclusion in Vito Russo's 1981 book The Celluloid Closet: Homosexuality in the Movies [17] and its 1995 documentary film adaptation, A Florida Enchantment has been seen as one of the earliest screen representations of homosexuality and cross-dressing in American culture. [18] [19] [20] Alison McMahan, a screenwriter and filmmaker, argued that the film was approached the approach to cross-dressing, "transbodiment, and role reversal" in Solax Studios films. [21]
At the time of its release, Variety stated that the film should have "never been put out", and the New York Clipper criticized the film and said the female and male impersonations at the story's center were "a most disagreeable theme". [7] [22] When the stage version of the original novel was on Broadway, in 1896, [23] the New York Times described it as "vile stuff" and "nauseating". [7] Variety was also critical of the stage version for similar reasons. [24]
In a masters thesis for University of Florida, Joel Christian Adams analyzed the film, arguing it is transformed from the original novel, noting the connection to consumer capitalism at the time, argued it has become an "ur-text within the emergent history of lesbian and gay visibility", and said the transformations of the film's characters come within a "seemingly fixed system of gender and racial assignment." [25] Scholar Janet Staiger said the film is an "extensive treatment" of cross-dressing and gender-switching, arguing it is interesting because it does not only make cross-dressing a performance, but it creates a narrative around gender transformation and creates "narrative tension". [26] Film historian David Kalat added that the film might be the first "feature comedy", criticized the film's racial stereotypes, but noted it is about the "slipperiness of identity". [27]
Historian Julio Capó Jr. also argued that the film introduced viewers to "gender and sexual transgression" which were possible in the cities and resort towns of Florida, including dances reminiscent of those in Chicago and New York City, and stated that "cultural understandings of race" influenced the message communicated by the film. He also distinguished between the vaudeville show of the same name, premiering three years earlier, and the film. [28] Susan Potter, a films studies scholar, stated the film has an affinity for a "novel stylistic transformation" in which a character engages in action to "guarantee legibility", along with creation of new personification and sexual legibility. [29] Others were more critical. Maggie Hennneield, a scholar of early cinema, argued that the film was "bread-and-butter" for the film industry, which she said "often exploited nonnormative bodies" to resolve tensions between commercial appeals of film and its "aspirational artistic ambitions". She also stated the film missed the mark of "codified deviance or sexual subversion" present in previous adaptations of the original novel. [30]
The film is a central element of the 2020 novel Antkind by Charlie Kaufman. [31]
Lesbian, gay, bisexual, transgender and queer (LGBTQ) movements are social movements that advocate for LGBTQ people in society. Although there is not a primary or an overarching central organization that represents all LGBTQ people and their interests, numerous LGBTQ rights organizations are active worldwide. The first organization to promote LGBTQ rights was the Scientific-Humanitarian Committee, founded in 1897 in Berlin.
A lesbian is a homosexual woman or girl. The word is also used for women in relation to their sexual identity or sexual behavior, regardless of sexual orientation, or as an adjective to characterize or associate nouns with female homosexuality or same-sex attraction. The concept of "lesbian" to differentiate women with a shared sexual orientation evolved in the 20th century. Throughout history, women have not had the same freedom or independence as men to pursue homosexual relationships, but neither have they met the same harsh punishment as gay men in some societies. Instead, lesbian relationships have often been regarded as harmless, unless a participant attempts to assert privileges traditionally enjoyed by men. As a result, little in history was documented to give an accurate description of how female homosexuality was expressed. When early sexologists in the late 19th century began to categorize and describe homosexual behavior, hampered by a lack of knowledge about homosexuality or women's sexuality, they distinguished lesbians as women who did not adhere to female gender roles. They classified them as mentally ill—a designation which has been reversed since the late 20th century in the global scientific community.
Queer is an umbrella term for people who are not heterosexual or are not cisgender. Originally meaning 'strange' or 'peculiar', queer came to be used pejoratively against LGBT people in the late 19th century. From the late 1980s, queer activists began to reclaim the word as a neutral or positive self-description.
Queer studies, sexual diversity studies, or LGBTQ studies is the study of topics relating to sexual orientation and gender identity usually focusing on lesbian, gay, bisexual, transgender, gender dysphoric, asexual, aromantic, queer, questioning, and intersex people and cultures.
"New queer cinema" is a term first coined by the academic B. Ruby Rich in Sight & Sound magazine in 1992 to define and describe a movement in queer-themed independent filmmaking in the early 1990s.
LGBTQ slang, LGBTQ speak, queer slang, or gay slang is a set of English slang lexicon used predominantly among LGBTQ+ people. It has been used in various languages since the early 20th century as a means by which members of the LGBTQ+ community identify themselves and speak in code with brevity and speed to others.
Non-heterosexual is a word for a sexual orientation or sexual identity that is not heterosexual. The term helps define the "concept of what is the norm and how a particular group is different from that norm". Non-heterosexual is used in feminist and gender studies fields as well as general academic literature to help differentiate between sexual identities chosen, prescribed and simply assumed, with varying understanding of implications of those sexual identities. The term is similar to queer, though less politically charged and more clinical; queer generally refers to being non-normative and non-heterosexual. Some view the term as being contentious and pejorative as it "labels people against the perceived norm of heterosexuality, thus reinforcing heteronormativity". Still, others say non-heterosexual is the only term useful to maintaining coherence in research and suggest it "highlights a shortcoming in our language around sexual identity"; for instance, its use can enable bisexual erasure.
LGBT themes in speculative fiction include lesbian, gay, bisexual, or transgender (LGBTQ) themes in science fiction, fantasy, horror fiction and related genres.[a] Such elements may include an LGBT character as the protagonist or a major character, or explorations of sexuality or gender that deviate from the heteronormative.
Gay men are male homosexuals. Some bisexual and homoromantic men may dually identify as gay and a number of gay men also identify as queer. Historic terminology for gay men has included inverts and uranians.
Lesbian feminism is a cultural movement and critical perspective that encourages women to focus their efforts, attentions, relationships, and activities towards their fellow women rather than men, and often advocates lesbianism as the logical result of feminism. Lesbian feminism was most influential in the 1970s and early 1980s, primarily in North America and Western Europe, but began in the late 1960s and arose out of dissatisfaction with the New Left, the Campaign for Homosexual Equality, sexism within the gay liberation movement, and homophobia within popular women's movements at the time. Many of the supporters of Lesbianism were actually women involved in gay liberation who were tired of the sexism and centering of gay men within the community and lesbian women in the mainstream women's movement who were tired of the homophobia involved in it.
Lesbian erotica deals with depictions in the visual arts of lesbianism, which is the expression of female-on-female sexuality. Lesbianism has been a theme in erotic art since at least the time of ancient Rome, and many regard depictions of lesbianism to be erotic.
Over the course of its history, the LGBTQ community has adopted certain symbols for self-identification to demonstrate unity, pride, shared values, and allegiance to one another. These symbols communicate ideas, concepts, and identity both within their communities and to mainstream culture. The two symbols most recognized internationally are the pink triangle and the rainbow flag.
LGBTQ themes in horror fiction refers to sexuality in horror fiction that can often focus on LGBTQ+ characters and themes within various forms of media. It may deal with characters who are coded as or who are openly LGBTQ+, or it may deal with themes or plots that are specific to gender and sexual minorities.
Homosexuality is sexual attraction, romantic attraction, or sexual behavior between members of the same sex or gender. As a sexual orientation, homosexuality is "an enduring pattern of emotional, romantic, and/or sexual attractions" exclusively to people of the same sex or gender. It "also refers to a person's sense of identity based on those attractions, related behaviors, and membership in a community of others who share those attractions."
Lesbian literature is a subgenre of literature addressing lesbian themes. It includes poetry, plays, fiction addressing lesbian characters, and non-fiction about lesbian-interest topics. A similar term is sapphic literature, encompassing works that feature love between women that are not necessarily lesbian.
Bisexuality is a romantic or sexual attraction or behavior toward both males and females, to more than one gender, or to both people of the same gender and different genders. It may also be defined to include romantic or sexual attraction to people regardless of their sex or gender identity, which is also known as pansexuality.
Since the transition into the modern-day gay rights movement, homosexuality has appeared more frequently in American film and cinema.
Marguerite Bertsch was an American screenwriter and film director who worked in the early days of film. Her 1917 text How to Write for Moving Pictures: A Manual of Instruction and Information reflected and influenced the screenwriters of the era. In the early days of film it was not uncommon for "scenario writers" to be women and she was among those who, beginning in 1916, also directed films. However, she would later be called one of the "forgotten women" of silent film as the non-acting women of early film largely became obscure. Prints of two films that Bertsch had worked on as a screenwriter were rediscovered in the Netherlands, at the Nederlands Filmmuseum. These newly discovered films, The Diver and The Troublesome Step-Daughter, and the 1914 film A Florida Enchantment, are currently the only films from Bertsch's career that have been recovered. The rest are presumed to be lost.
The following outline offers an overview and guide to LGBTQ topics:
Queer erasure refers to the tendency to intentionally or unintentionally remove LGBT groups or people from record, or downplay their significance, which includes lesbian, gay, bisexual, transgender, and queer people. This erasure can be found in a number of written and oral texts, including popular and scholarly texts.
The novel's premise has B traveling to St. Augustine, Florida, to research an obscure silent film about a gender-bending couple. The movie, A Florida Enchantment, is real