Homosexual Culture in a Metropolis

Queer London:

Homosexual Culture in A Metropolis

Student ID: ZHA12369262

Introduction

In China, a great number of artistic young people or British TV show fans give Britain a nickname, called ‘queer nation’, while London is the capital of the ‘queer nation’. This phenomenon occurs probably because queer is becoming a fashion trend in China in recent years. Some juveniles are fascinated by the queer culture, and Britain becomes their best place to fancy. Owing to the particular history of British homosexuality, queer people or people concerned create and spread the queer culture. Homosexuality issues are widely covered in art works, films, as well as literature, whilst, some famous salons, art assembly and film festivals are held frequently. The power of the homosexuality culture helps gay people get together and connect with each other in London, so that it enriches London’s culture. This essay will imply how queer people make use of the cultural atmosphere of London to recognize and demonstrate who they are, via presenting a brief history of homosexuality’s development and two specific examples — Bloomsbury Club and London Gay and Lesbian Film Festival.

The ‘Cult of Homosexuality’

According to Tamagne (2006), there was a specific history of the ‘cult of homosexuality’ in England, particularly to the early 1900s. The existence of public schools fostered the homosexuality, and it also became a chic life style, a symbol of recognition in universities and intellectual circles. Even there was a restriction of legal and the morals in Victorian ages, the ‘cult of homosexuality’ seemed to lay the foundation of homosexual culture as a pioneer. Meanwhile, the culture of ‘cult of homosexuality’ spread widely in the elite circle. This speciality pervaded the development of culture, art and literature to make a difference in Britain. For instance, the public schools in Britain were the most representative cradles of this cult. Generally, British public school considered that homosexuality is normal, and it might be thought that the relationship of homosexuality was the most fashionable characteristic by teens in some periods. Then, people with the experience of public school went to the universities, the sacred place for homosexuality in Britain, and this could only encouraged their homosexual tendency. Such circumstances were not at all uncommon to be involved in British literature. As the private affairs within the oxford boys described by Waugh (1993), these public schools and universities around London have already formed the embryonic homosexual community. Young homosexual groups at schools, which treated queer culture as main trend, can connect with each other without bound and easily find their partner to enjoy the relationship with their boyfriends.

Bloomsbury Club

British firstly cogitation on homosexuality might was motivated by Bloomsbury Club originators and members, who belonged to a secret society set up in 1820 named ‘the Apostles’. It attracted quite lot well-known popularities for now as its members, including Bertrand Russell, Desmond MacCarthy, Leonard and Virginia Woolf, Lytton Strachey, Clive Bell, Thoby Stephen and J.M. Keynes (Tamagne, 2006). They held audacious and avant-garde summit meetings for intellectuals at 46 Gordon Square in London, which is Woolf ’s house, every Thursday. This group considered that the humanity was more important than ethics, and disagreed with the idea that material gain overweighs achievements of art. They stood for peace and equality. For the majority of males in this club were homosexual, the theme of homosexuality became a priority. At the Thursday parties, these elites unrestrictedly and resolutely discussed some taboo subjects at that time, such as sex and freedom of love. As for their lifestyle, not merely on remarks, Bloomsbury Club put their considerations into practice. Homosexuality or bisexuality was standard, with a frequent exchange of lovers or partners.

Bloomsbury Group existed to construct sexual identity more than the creation of aesthetic identity (Davis, 1994). London, where in those days it was lack of homosexual community, treated homosexuality as underground culture. The existence of this group promoted the articulation and overtness of homosexual identity. At least on a small scale, intellectuals through the gatherings on Thursday had an access to develop their lifestyles and attitudes as a queer. Acting like pioneers, they made a change on local citizens’ judgements on the homosexual. As Woolf (1992, p241) noted that, “there was nothing one could not say, nothing one could not do at 46 Gordon Square. It was a great progress in civilization. Pederast loves may not be a subject of paramount importance; but the fact that one can mention them openly leads to the fact that there is nothing wrong with them if they are kept private. Also, many customs and convictions were revised.”