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Queer in the South
The South is a complex tapestry that has been woven by history, folklore and outrageous
romanticism into the most idealized subculture in the United States. Perhaps only Paris or
Rome have suffered the same fate.
Add to the Southern formula the rich diversity of gays and lesbians-at least 10% of every
imaginable division humans use to identify each other-and you have an anthropologist's
fantasy.
Southern Exposure, a nationally known journal of the Southern experience, attempted to
translate Southern gay/lesbian culture into print with their Fall 1988 cover feature, "Mint
J uleps, Wisteria and Queers." Unfortunately, their anecdotal approach failed to address the
real question of why Southern gay/lesbian culture is different from that of our cousins in the
North or the West.
Southern Exposure did a wonderful job of recounting historical and present-day accounts
of men and women whose love made their mark on history. Other stories recount the
existence of gay/lesbian military culture in the South, the true story of black gay civil rights
activist Bayard Rustin, and chronicle the experiences of Native Americans, women
seperatists, drag queens and Buckhead baby boomers that are particularly Southern.
Where the issue fails, however, is that it does not address the fundamental question it
raises: "Are Southern gays and lesbians different from their counterparts in other areas, and
if so, why?" The obvious answer is we are different-why, is another matter.
Stereotypes and Sectionalism
Most crucial to the development of Southern culture has been the stringent
isolation-often self-imposed-of its inhabitants. Southern politicians have stressed the ability
of the local government to best regulate the actions of its citizens for generations. This
"state's rights" philosophy has resulted directly in civil war, and still serves to sectionalize
and unify Southerners against people and ideas they view as foreign.
Much of the culture that we call Southern has its roots in the agrarian lifestyle that
predominates the region. The isolation of farm living both encouraged cordiality among
distant neighbors in the community, reinforced stereotypes and shored up sectionalism.
As an agrarian society, Southerners personified the land, and considered it an intimate
part of their success or failure. In order to protect the land-their most cherished
possession-Southemers have traditionally isolated themselves from people or ideas they
considered a threat to the status quo.
It is interesting to note that while this system was designed to support white males, its
influence can also be recognized among the people it was intended to exclude-women,
people of color, religious minorities and homosexuals.
Two articles in Southern Exposure specifically address the power that is particularly
drawing gays and lesbians back to the land. "Faeirie Culture" by Barry Yeoman, and
"Lesbian Land" by Janelle Lavelle both give amazing insights into this little-known
movement Each article addresses the earth as a goddess, and explores the Southern roots
JO GIRAUDO
New South and Old South combine dramatically in Atlanta-the world's busiest
airport lies less than ten miles from former slave quarters-to form a
fascinating juxtaposition of fantasy and fact.
and expression of this phenomenon.
Good Little Boys and Girls
The question of sex in general, and
sexual orientation specifically, was and is
considered a personal matter in the South, as
long as the participants do not become so
rambunctious or blatant as to "force"
society's attention to the facts. As my
wonderfully Victorian grandmother said, "I
always put single people's luggage in
separate bedrooms. Where they end up
sleeping is none of my concem-as long as
they don't get too enthusiastic."
This wink-n-grin approach to sex gave
people breathing room between themselves
and the rigid moral code society publicly
professed. It was fully understood by the
participants, however, that once exposed
they would be driven out—if they were
allowed to escape with their lives.
The ideals of chivalry and polite society
that our Southern ancestors adopted so
readily from Great Britain are still the main
inhibitor to the coming out process here.
What outsiders regard as fear of persecution,
is often as not a cultural reluctance to
discuss sexuality in any form.
Southern gays and lesbians "know" that
as long as they lead a quiet life, they will
probably not be persecuted extraordinarily.
The flip side of that line of reasoning is that
we deserve some threshhold level of
persecution due to our sexual differences,
and can avoid physical danger and societal
ostracism by being "good little boys and
girls."
"Yankees in Georgia!
However did they get in?"
Whenever I think of the Southern
gay/lesbian movement, I recall the presence
of ACT UP/NY during the Democratic
National Convention this past summer.
Although their results were admired, their
shrill methods were distasteful to many
Southern activists. One member of ACT
UP/NY sneered that Atlantans hadn't lost
enough people to feel the desperation he
did. As numerically correct as he was, his
approach to the situation was radically
opposite that of most Southerners. What
those present objected to was the attitude of
ACT UP/NY, not their actions.
Gays and lesbians who are native to
the region, especially those whose families
predate the massive economic immigrations
to the South, suffer a personality schism-on
the one hand attempting to divest
themselves of the racism, sexism,
homophobia and nationalism seemingly
inbred into Southerners, and on the other,
still remain loyal to that something about the
South that makes its inhabitants charming
and graceful.
The Southern Exposure article on the
life of civil rights leader Bayard Rustin, and
a snap-shot look at the Buckhead Beach
Bunny turned activist trip that Gary
Kaupman took, each chronicle the journey
JO GIRAUDO
The Southern garden lured lovers
with their riotous growth that spilled
over the pathways and into hidden
pools. Decadence and sultry
innocence collided in spaces meant to
afford a moment's privacy. Photo
taken at the Atlanta Botanical
Garden.
that we must take in dealing with our
sexuality and racism. Both also give a great
deal of hope in light of where we were 20
years ago.
As we try to escape the negative ties to
the past, we will need to redouble our
efforts to maintain the gentle flavor of our
lives. We needn't throw out the baby with
the bath water. Contrary to what Gone
with the Wind's Aunt Pitty Pat might have
said, you can be a politically active gay or
lesbian and still be a proper Southerner.
-Chris Duncan
|You Knew We II
Were Cheap,
But Now We're
Giving It Away!
See Page 15.