| Part of a series on |
| LGBTQ topics |
|---|
 LGBTQ portal |
"New queer cinema" is a term first coined by the academic B. Ruby Rich in Sight & Sound [1] magazine in 1992 to define and describe a movement in queer-themed independent filmmaking in the early 1990s.
It is also referred to as the "queer new wave". [2]
The term developed from use of the word queer in academic writing in the 1980s and 1990s as an inclusive way of describing gay, lesbian, bisexual and transgender identity and experience, and also defining a form of sexuality that was fluid and subversive of traditional understandings of sexuality. The major film studio to discuss these issues was aptly named New Line Cinema with its Fine Line Features division. Since 1992, the phenomenon has also been described by various other academics and has been used to describe several other films released since the 1990s. Films of the new queer cinema movement typically share certain themes, such as the rejection of heteronormativity and the lives of LGBTQ protagonists living on the fringe of society. [3] [4]
Susan Hayward states that queer cinema existed for decades before it was given its official label, such as the films of French creators Jean Cocteau ( Le sang d'un poète in 1934) and Jean Genet ( Un chant d'amour in 1950). Queer cinema is associated with avant-garde and underground films (e.g., Andy Warhol's 1960s films). In avant-garde film, there are lesbian filmmakers, who laid the heritage for queer cinema, notably Ulrike Ottinger, Chantal Akerman and Pratibha Parmar.
An important influence on the development of queer cinema was Rainer Werner Fassbinder's 1970s and 1980s European art films, which added a "gay and queer sensibility" to film (e.g., Querelle from 1982, based on Genet's novel). [5] Rosa von Praunheim has made more than 100 films on queer topics since the late 1960s, many of them have been shown and rated internationally; some of the director's films are considered milestones in queer cinema. Von Praunheim became an international icon of queer cinema. [6] Another influence on queer cinema was the Brazilian filmmaker Héctor Babenco, whose film Kiss of the Spider Woman , from 1985, depicted a man in prison, who is seduced by his cellmate. [5] His films also examined the relationship between sexual, social, and political oppression, which would go on to become key themes of new queer cinema. [7] : 192
The identification of queer cinema probably emerged in the mid-1980s through the influence of queer theory, which aims to "challenge and push further debates on gender and sexuality" as developed by feminist theory and "confuse binary essentialisms around gender and sexual identity, expose their limitations", and depict the blurring of these roles and identities. [5] Queer cinema filmmakers sometimes made films in genres that were typically considered mainstream, then subverting conventions by depicting the "question of pleasure" and celebrating excess, or by re-adding homosexual themes or historical elements where they had been erased through straightwashing (e.g. in Derek Jarman's 1991 historical film Edward II ). [5]
Queer cinema filmmakers called for a "multiplicity of voices and sexualities" and equally had a "collection of different aesthetics" in their work. [5] The issue of "lesbian invisibility" had been raised in queer cinema, since more funding went to gay male filmmakers than lesbian directors, as is the case with the heterosexual/mainstream film industry, and as such, much of queer cinema focused on the "construction of male desire". [5]
In her 1992 article, Rich commented on the strong gay and lesbian presence on the previous year's film festival circuit and coined the phrase "new queer cinema" to describe a growing movement of similarly themed films being made by gay and lesbian independent filmmakers, chiefly in North America and the United Kingdom. [8] Rich developed her theory in The Village Voice and Sight & Sound , describing films that were radical in form and aggressive in their presentation of sexual identities, which challenged both the status quo of heterosexual definition and resisted promoting "positive" images of lesbians and gay men that had been advocated by the gay liberation movement of the 1970s and 1980s. [9] In the films of new queer cinema, the protagonists and narratives were predominantly LGBTQ, but were presented invariably as outsiders and renegades from the rules of conventional society, who embraced radical and unconventional gender roles and ways of life, frequently casting themselves as outlaws or fugitives. [9]
Drawing on postmodernist and poststructuralist academic theories of the 1980s, the new queer cinema presented human identity and sexuality as socially constructed, and therefore fluid and changeable, rather than fixed. In the world of New Queer Cinema, sexuality is often a chaotic and subversive force, which is alienating to and often brutally repressed by dominant heterosexual power structures. Films in the new queer cinema movement frequently featured explicit and unapologetic depictions of same-sex sexual activity, and presented same-sex relationships that reconfigured traditional heterosexual notions of family and marriage. While not all identifying with a specific political movement, new queer cinema films were invariably radical, as they sought to challenge and subvert assumptions about identity, gender, class, family and society. [10] [11]
The 1991 documentary Paris Is Burning introduced audiences to yet another subcultural realm. Director Jennie Livingston captured the realities of New York's drag balls and houses, and of the people of color who occupied these spaces. This was an arguably underground world with which many Americans were unfamiliar. Aesthetic excellence and flamboyance were crucial in drag performances and competitions. Stylized vogue dancing was also exhibited as central to the drag experience, notably influencing the artistry of pop icon Madonna. New queer cinema figures like Livingston encouraged viewers to suspend their ignorance, and enjoy the diversity of humanity. [12] [13] [14] [15]
Not only did these films frequently reference the AIDS crisis of the 1980s, the film movement itself can be seen as a response to the crisis. The tone and energy of these movies reflected the assertive outrage of AIDS activist organizations of the past decade. [7] : 220 AIDS activist videos, in particular, had a strong influence on the themes and imagery in new queer cinema as many of its notable figures were directly involved with AIDS activism. [7] : 221 These films commented on the failure of the Ronald Reagan administration to respond to the AIDS epidemic and the social stigma experienced by the gay community. [16] [17] Given the relative invisibility of references to AIDS in mainstream Hollywood film-making, the work of new queer cinema was hailed by the gay community as a welcome correction to a history of under-representation and stereotyping of gay and lesbian people. [9]
Among the films cited by Rich were Todd Haynes's Poison (1991), [18] [19] Laurie Lynd's RSVP (1991), Isaac Julien's Young Soul Rebels (1991), Derek Jarman's Edward II (1991), Tom Kalin's Swoon (1992), [20] and Gregg Araki's The Living End (1992). All the films feature explicitly gay and lesbian protagonists and subjects; explicit and unapologetic depictions of or references to gay sex; and a confrontational and often antagonistic approach towards heterosexual culture. [9]
These directors were making their films at a time when the gay community was facing new challenges from the AIDS crisis in the 1980s and the conservative political wave brought on by the presidency of Ronald Reagan in the United States and the government of Margaret Thatcher in the United Kingdom. Jarman was diagnosed with AIDS in 1986, and died in 1994 at the age of 52. Jarman's public promotion of gay rights and equality have established him as an influential activist within the LGBTQ community. Queer theory and politics were emerging topics in academic circles, with proponents arguing that gender and sexual categories, such as homosexual and heterosexual, were historical social constructs, subject to change with cultural attitudes. Rich noted that many films were beginning to represent sexualities that were unashamedly neither fixed nor conventional, and coined the phrase "new queer cinema". [9]
Other important examples of new queer cinema include the first feature film by a black lesbian, Cheryl Dunye's The Watermelon Woman (1996), [21] [22] and Hong Kong director Wong Kar-wai's Happy Together (1997). [23]
Beginning in the 2010s, a number of LGBT filmmakers, including Rose Troche and Travis Mathews, identified a newer trend in LGBT filmmaking, in which the influence of new queer cinema was evolving toward more universal audience appeal. [24] [25]
Rich, the originator of the phrase "new queer cinema", has identified the emergence in the late 2000s of LGBT-themed mainstream films such as Brokeback Mountain , Milk , and The Kids Are All Right as a key moment in the evolution of the genre. [26] Both Troche and Mathews singled out Stacie Passon's 2013 Concussion , a film about marital infidelity in which the central characters' lesbianism is a relatively minor aspect of a story and the primary theme is how a long-term relationship can become troubled and unfulfilling regardless of its gender configuration, as a prominent example of the trend. [24] [25] The French film Blue Is the Warmest Colour , which won the Palme d'Or at the 2013 Cannes Film Festival, has also been singled out as a notable example. [27] Released in 2018, Love, Simon was the first major studio film to center a gay teenage romance. [28] More recently, Academy Award for Best Picture winners Moonlight and Everything Everywhere All at Once have been notable for prominently depicting queer characters. [29] [30] [31] [32] [33]
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.
The LGBTQ community is a loosely defined grouping of lesbian, gay, bisexual, transgender, and queer or questioning individuals united by a common culture and social movements. These communities generally celebrate pride, diversity, individuality, and sexuality. LGBTQ activists and sociologists see LGBTQ community-building as a counterweight to heterosexism, homophobia, biphobia, transphobia, sexualism, and conformist pressures that exist in the larger society. The term pride or sometimes gay pride expresses the LGBTQ community's identity and collective strength; pride parades provide both a prime example of the use and a demonstration of the general meaning of the term. The LGBTQ community is diverse in political affiliation. Not all people who are lesbian, gay, bisexual, or transgender consider themselves part of the LGBTQ community.
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.
Heteronormativity is the concept that heterosexuality is the preferred or normal sexual orientation. It assumes the gender binary and that sexual and marital relations are most fitting between people of opposite sex.
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.
LGBTQ culture is a culture shared by lesbian, gay, bisexual, transgender, and queer individuals. It is sometimes referred to as queer culture, while the term gay culture may be used to mean either "LGBT culture" or homosexual culture specifically.
Holger Bernhard Bruno Mischwitzky, known professionally as Rosa von Praunheim, is a German film director, author, producer, professor of directing and one of the most influential and famous queer activists in the German-speaking world. A pioneer of Queer Cinema and gay activist from the very beginning, von Praunheim was a key co-founder of the modern lesbian and gay movement in Germany and Switzerland. He was an early advocate of AIDS awareness and safer sex. His films center on queer-related themes and strong female characters, are characterized by excess and employ a campy style. They have featured such personalities as Keith Haring, Larry Kramer, Diamanda Galás, William S. Burroughs, Allen Ginsberg, Judith Malina, Jeff Stryker, Jayne County, Divine, Charlotte von Mahlsdorf and a row of Warhol superstars. In over 50 years, von Praunheim has made more than 150 films. His works influenced the development of LGBTQ+ movements worldwide.
Sexuality and space is a field of study within human geography. The phrase encompasses all relationships and interactions between human sexuality, space and place, themes studied within cultural geography, i.e., environmental and architectural psychology, urban sociology, gender studies, queer studies, socio-legal studies, planning, housing studies and criminology.
Historically, the portrayal of lesbian, gay, bisexual, and transgender (LGBT) people in media has been largely negative if not altogether absent, reflecting a general cultural intolerance of LGBT individuals; however, from the 1990s to present day, there has been an increase in the positive depictions of LGBT people, issues, and concerns within mainstream media in North America. The LGBT communities have taken an increasingly proactive stand in defining their own culture, with a primary goal of achieving an affirmative visibility in mainstream media. The positive portrayal or increased presence of the LGBT communities in media has served to increase acceptance and support for LGBT communities, establish LGBT communities as a norm, and provide information on the topic.
It Is Not the Homosexual Who Is Perverse, But the Society in Which He Lives is a 1971 German avant-garde film directed by Rosa von Praunheim.
The modern South Korean LGBT rights movement arose in the 1990s, with several small organizations seeking to combat sexual orientation and gender identity discrimination.
Since the transition into the modern-day gay rights movement, homosexuality has appeared more frequently in American film and cinema.
Latin American nations have been producing national LGBT+ cinema since at least the 1980s, though homosexual characters have been appearing in their films since at least 1923.:75 The collection of LGBT-themed films from 2000 onwards has been dubbed New Maricón Cinema by Vinodh Venkatesh; the term both includes Latine culture and identity and does not exclude non-queer LGBT+ films like Azul y no tan rosa.:6-7 Latin American cinema is largely non-systemic, which is established as a reason for its wide variety of LGBT-themed films.:142
The following outline offers an overview and guide to LGBTQ topics:
Sexual diversity or gender and sexual diversity (GSD), refers to all the diversities of sex characteristics, sexual orientations and gender identities, without the need to specify each of the identities, behaviors, or characteristics that form this plurality.
Straightwashing is portraying LGB or otherwise queer characters in fiction as heterosexual (straight), making LGB people appear heterosexual, or altering information about historical figures to make their representation comply with heteronormativity.
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.
Homonormativity is the adoption of heteronormative ideals and constructs onto LGBT culture and identity. It is predicated on the assumption that the norms and values of heterosexuality should be replicated and performed among homosexual people. Those who assert this theory claim homonormativity selectively privileges cisgender homosexuality as worthy of social acceptance.
There are many Mexican LGBT+ films, a genre that has developed through the film history of the country since the 1970s.
Queer art, also known as LGBT+ art or queer aesthetics, broadly refers to modern and contemporary visual art practices that draw on lesbian, gay, bisexual, transgender, and various non-heterosexual, non-cisgender imagery and issues. While by definition there can be no singular "queer art", contemporary artists who identify their practices as queer often call upon "utopian and dystopian alternatives to the ordinary, adopt outlaw stances, embrace criminality and opacity, and forge unprecedented kinships and relationships." Queer art is also occasionally very much about sex and the embracing of unauthorised desires.
{{cite web}}: CS1 maint: numeric names: authors list (link)
