Saturday, August 15, 2026

Barbara Sweete and Franco Zeffirelli | Turandot / 2016 [The Metropolitan Opera HD-live broadcast]

a barbarian within

by Douglas Messerli

 

Giuseppe Adami and Renato Simoni (libretto, after a play by Carlo Gozzi), Giacomo Puccini (composer), Franco Zeffirelli (stage director), Barbara Willis Sweete (director) Turandot / 2016 [The Metropolitan Opera HD-live broadcast]

 

After seeing the Metropolitan Opera HD-Live broadcast of Puccini’s splendiferous Turandot the other day, I joked to my companion Howard that the mythical Chinese princess reminded me a bit of the current Republican candidate Donald Trump. She, too, has built a wall around herself (and metaphorically, her kingdom) in order to keep foreigners out, partly in remembrance of the death of an ancestor brutally killed by an outsider; the world in which she lives, moreover, is a highly dangerous one, with dozens of beheadings in the past few years—consisting mostly of her would-be lovers who cannot answer the riddles she keeps posing. Indeed, the opera begins with the death of the handsome Prince of Persia, whose head joins the others on a stake, thus opening the work with an act as mad as Salome’s beheading of John the Baptist at the end of that opera, resulting in that powerful woman’s death.


        While her court is as glorious as any golden tower, the everyday citizens around her, as clearly demonstrated in the first scenes, live lives of some desperation, and are rather confused about what they want out of life, at first demanding the failed Prince’s beheading, only to change their minds when they glimpse his royal demeanor. He is, in fact, far more beautiful than the later suitor who wins her.

         Seemingly by accident, Calàf (Marco Berti) wanders into the city, coincidentally discovering his long-lost father, Timur (Alexander Tsymbalyuk), the now blind, vanquished King of Tartary, accompanied by a poor slave girl, the lovely Liù (the wonderful young Romanian soprano, Anita Hartig), who is secretly in love with him. But hardly do they get an opportunity to express their joy in seeing each other again, before Calàf catches a glimpse of the evidently ravishing Turnandot (Nina Stemme), immediately falling in love.

       Why any sane man might dare make his love known to her, given her nasty reputation, is quite inexplicable. As court organizers Ping, Pang, and Pong soon after try to warn him, any attempt to court the Princess will surely result in his death. But he is not to be dissuaded, even by the pleas of his father and Liù, whose abandonment means that he may not be able to escape the cursed land. By the end of the act, the gong is sounded, and the seemingly foolish young Prince is summoned to the court.

       As anyone who has seen the Met’s production, designed by Franco Zeffirelli years ago, will recall, the Court of Turandot and her Emperor father is one of the most startlingly beautiful opera sets ever conceived. With the full court dressed in their finery, and with bands of banner- and-flag-waving humans enacting the formal Chinese-like gestures choreographed by Chiang Ching, Turandot almost one-ups Aida for its sheer spectacle.


      Yet at the heart of this beautiful setting is the mean-spirited and vengeful Turandot, who frightens nearly everyone around her save the hubristic suitor.

     One by one Turandot (powerfully sung by Stemme) poses her three questions: “What is born each night and dies each dawn,” “What flickers red and warm like a flame, yet is not a flame?” and “What is like ice but burns?” weaving together the correct answers, “Hope,” “Blood,” and “Turandot,” perhaps secretly expressing the three qualities that her wise suitor would possess: the hope to win Turandot’s hand, the hot blood behind that desire, and the Princess herself.

      But even though Calàf answers all her riddles correctly, the Princess still refuses to be sexually compliant, begging her Emperor father for further protection, insisting she will resist the love the stranger openly offers her.

      In the Met production Calàf desires desperately to touch her, but grabs hold only of her garment before giving the icy Princess one more out: he has only one question that she must answer, to tell him his name before daybreak; if she succeeds he will abandon himself to death.

      In the intermission, Stemme interestingly argued that it is not that Turandot is sexually frigid, but that she is determined to have a mate who is equal to her in both intelligence and beauty (unfortunately Berti’s sometimes strained tenor could not match her Wagnerian-trained soprano voice). But even after meeting her intellectual match, she continues to behave like a barbarian within the gates, refusing to allow anyone in the city to sleep until someone will reveal her suitor’s name, while arresting Timur and Liù and threatening to torture them.

      To save both Timur and Calàf, Liù insists that only she knows his real name, allowing herself to be tortured at the very moment when she challenges Turandot with her own love for the Princess’s suitor, a love, she declares, for which she will gladly give up her life.

     Yet, the unbending Turandot continues in her attempt to get an answer, while Liù, grabbing a knife, kills herself.

       In one sense the plot demands that she die, partly because we know that Liù, in her love and faithfulness, perhaps, might make a far better match than Turandot. But since Calàf is determined to have the Princess as his bride, the story requires that the weaker give way to the stronger.

        It is Liù’s selfless death, however, that finally begins to melt Turandot’s heart, as she recognizes that, indeed, her suitor is someone special, a man worth being loved. She finally admits that she feared him and fought him so hard because she was attracted to him, and deep within she felt the first fluttering of her heart. Impetuously kissing her, Calàf now releases that inner love which she suddenly recognizes, weeping for the first time in her life. Daring fate, Calàf reveals his name: the Prince of Tartary.

       As the dawn breaks, it appears, for a moment, that Turandot may still use what she now knows against him. But when she appears again in the court she replies to the question of his name, by answering, “It is love,” revealing her commitment to him.

        Perhaps now her kingdom can free itself from the brutality she has previously imposed, and Ping, Pang, and Pong may return to their country homes for which they so longed at the beginning of Act II.

 

Los Angeles, January 30, 2016

Reprinted in US Theater, Opera, and Performance and World Cinema Review (January 2016).

Reprinted from On Marriage: The Imagination of Being (Los Angeles and Bagnone, Italy: Magra Books, 2018).

Michael Alén | Oh, You Pretty Things / 2006

a not very pretty sight

by Douglas Messerli

 

Michael Alén (screenwriter and director) Oh, You Pretty Things / 2006 [14 minutes]

 

Michael Alén’s self-congratulatory short film of 2006 does truly explore “pretty things” and spends far too much of its 14 minutes on seemingly experimental devices such a blurring out or solarizing the images and speeding text through it or simply watching its central characters devote themselves so such profound chores such as taking out a computer from a small draw, calling up his messages, and saying he’s not interested before tucking it back into its drawer. Later, he spends an inexplicable amount of time sorting through a bunch of colored jock-like underpants, appearing to find anything proper to wear.


Neither Enrique de la Paz or Robert Perez is particularly beautiful or even pretty unless you find grungy boys who leaving a New York gay bar munching on chips or later sloppily eating spaghetti out of paper trays before spending a night jumping, fully dressed on a bed as something you’re attracted to.

    They run through a subway to demonstrate their happiness of being together.


     But Robert, it turns out, is also a businessman (who looks a little better when dressed in a white shirt and tie) who’s busy for a few days. Enrique obviously choses to punish him by not showing up for several appointments on a New York “rooftop” or later at Metropolitan museum. He briefly toys with a newfound friend and blocks Enrique from his cellphone. 


   Enrique, meanwhile, does a not very well choreographed dance on a bridge near Pier 88 on 12th Avenue in Manhattan, wherein he bounces around the bridge in release of whatever anger or energy he has held inside.  

     This short film’s music by All Girl Summer Fun Band, Brian Eno, I Hate Myself, Coil, Static Shorts, Altered Images, and Everything but the Girl is also quite distracting by calling attention to themselves.

      The inflated self-description of this empty film argues: “Oh you pretty things chronicles the enchantment and disintegration of a relationship built on very different and questionable drives. Recounted through the experiences of two nameless characters in metropolitan New York, the minimal dialogue, ambient moods and sweeping music that make up Oh, you pretty things, allows the observer to interpret the unique synergy of couples and the varying perception each person has to a shared situation. The ensuing emotional complexity ultimately asks the question: what is love?”

 

Los Angeles, August 15, 2026 | Reprinted from My Queer Cinema blog (August 2026).

Friday, August 14, 2026

William Friedkin | Cruising / 1980

in absentia: a film obscuring its own character

by Douglas Messerli

 

William Friedkin (based on the fiction by Gerald Walker) (screenwriter and director) Cruising / 1980

 

I have quite purposely waited for several years to review this film, in part to let all the resentment and anger that William Friedkin’s film Cruising produced upon its release to die down, and also because I, myself, wanted to view it with an as objective eye as I might be able to.

    I was there when this film appeared, and I had some New York friends who were actively involved in the protest of the film. Although the LGBTQ+ community had not yet been established, gay liberation and it’s sense of openness had truly evolved, and the gay community were rightfully afraid that focusing on the S&M scene in the context of a murder story would demean not only the leather crowds of bars like Ramrod and the Mineshaft—both of which I had occasionally visited in my year in Manhattan in 1969—would once again confuse a world unacquainted with the gay world into believing that this was what homosexual life was all about, in the same way the previous generation were frustrated by the closeted, quick-witted Noel Coward-like figures in The Boys in the Band had represented the gay experience in the previous decade. Just as importantly, the first reports of AIDS, then described as a gay disease were beginning to be heard by the already embattled male gay community. Was this really the appropriate time to feature a movie in which an BDSM lurker was busy killing off his fellow gay men? As Vito Russo argued a year later in The Celluloid Closet, in the movies all gay men have to die.

   In fact, Freidkin was using the setting primarily for its shock value, to explore how a world in which young men in leather who symbolically play out the most masculine values of the heterosexual work, including torture and punishment, might easily allow, unwillingly, someone into their midst who could actually take just such tropes further, cutting up bodies and tossing them in the Manhattan rivers or literally slashing his victims dozens of times. 


    I recall visiting the art gallery only a few years later (1985) of Andrew Crispo, who after a few moments of discussing their current show of Robert Mapplethorpe’s flower paintings, he began to joke that perhaps he should lock up Howard in one their closets. Howard quickly laughed it off, but I, now wide-eyes and terrified, knew something was amiss and quickly maneuvered our departure.

     A few weeks later, a partially burned body of a 26-year-old man was found in a Rockland County smokehouse clad only in a leather hood. The young man had been drugged under Crispo’s control, and along with Crispo’s friend Bernard LeGeros, demanded that the victim kneel as he shot him, the gun later found in his 57th Street Galley. Crispo was charged with kidnapping, sodomy, assault, coercion, and unlawful imprisonment, but eventually go off when LeGeros took the fall for him, admitting to the crime, Crispo later being jailed simply for tax evasion.

     As the scenes of Friedkin’s movie reveal, those very bars, owned by the mafia, were wild places of open sex in those days, not so when I visited them in 1996, although clearly, as even the bar I regularly attended, there were back rooms with sex orgies. Since I was never into S&M behavior, I didn’t bother to visit them.


     A young cop, who shares the look of one of the gay men who was killed, a Columbia professor, is asked if he might like to temporarily join the detective squad, with a possible promise of advance if he can help catch them. The ambitious young man, Steve Burns (Al Pacino) agrees, although when told when he will have to do, go undercover, leave his girlfriend Nancy Gates (Karen Allen) behind, and act for several months as a S&M gay man, regularly visiting the gay bars such as The Ramrod and the Mineshaft on the lookout for the possible killer, at first does startle him a bit; but he agrees to the assignment, putting his previous life behind as he moves into an apartment in the West Village, not then nearly as tony as it is today, befriending a fellow gay man who down the hall Ted Bailey (Don Scardino), who shares an apartment with an abusive partner.

     In many senses, it is clear that Burns has no comprehension just how much the police are hated. Just previous to his entry into the film we have seen to abusive cops arrest two crossdressers, who they threaten with jail unless their perform sexual acts upon them, meaning presumably offering the copes blowjobs. One of the crossdressers complains to the police, but absolutely nothing comes of it. Clearly the police are heads, including Captain Edelson, who has hired Burns for his job, are willing to take any action against their own.



   The confusion between the abuse by police and men who prey upon the gay community, accordingly, merely helps those such as the killer hide out in the shadows, which might in the shadows, which might be anywhere from the bars downtown to the Rambles in Central Park, or even Columbia University itself.

     For a long while, the movie simply settles in to watch Burns’ slow assimilation on the gay scene he attempting to impersonate. But gradually, as he subtly queries bartenders and others, he begins to discover the dangers and joys of the scene, not only that of killers, who in fact in those days were not just singular, but the police themselves. 


     One might say that he slowly gets sucked into the world he is investigating. And he feels uncomfortable with what he is experiencing, running back, against the strictures, to his lover and their comfortable apartment in several instances, just to remind himself of who he really is—or at least used to be.

     The major trouble with this film is not its lurid presentation of the S&M gay world, of which there are several glimpses, but the fact that, perhaps because of the backlash of the gay community, the director was terrified of actually showing his character in any real involvement in the scene. We have to simply assume that in some of his meet-ups, with gay men in the Rambles and elsewhere result in sex, but Friedman dare not show any real relationships, but simply hint at them, which even further alienates both his character and his audiences from feeling any true sympathy, which does in fact make this a film simply about a community which he and his character can never penetrate, even if we sense he is now firmly entrenched. He even bothers to learn from a local purveyor (played by Powers Boothe, who later played a true gay true monster Jim Jones, who killed most of his religious followers in Jim Jones in Guyana Tragedy: The Story of Jim Jones that very same year) about the meaning of the various colored hankies worn in various pockets. And his friendship with his neighbor Bailey deepens. But we get no sense of how he describes on his various trips back home to his increasingly confused girlfriend, whom he cannot tell of his undercover job, is truly changing him, which would have turned this film into a perhaps much more profound work.   

  In his 1980 review Roger Ebert detected the problem and put it quite simply—he was never as profound reviewer as he was imagined to be:

 

The validity of these arguments [those of the protesters against the film] is questionable and I plan to discuss them in another article. For the purposes of this review, however, let it be said that the dramatic power of “Cruising” seems to have been very negatively affected by the protests against the movie. There’s evidence here that key elements of Al Pacino’s central role were altered or compromised so that Pacino’s own involvement in the events of the plot is deliberately left unclear. Since the movie is about his involvement – much more than it’s ‘about’ the challenge of solving the killings – what we’re left with is a movie without the courage to declare itself.”



     Keith Phillips in a 2022 review in The Reveal, summarizes the entire situation much more fully, and I quote at length accordingly:

 

   “….We’re never shown what happens when Steve wanders off with other men at the end of scenes, and Steve seemingly never admits his new (?) feelings to himself. If you’re not paying attention, you might miss this subtext entirely. Friedkin bakes ambiguity into the film in ways that are stylistically fascinating but also kind of gross. Though they speak in the same overdubbed voice, different actors play the killer in each murder scene. (Shades of Zodiac.) Is there more than one killer? Is it a comment on the way participants in the scene lose their identities in the roles they play? Or is it a not-so-subtle equation with the leather scene—and homosexuality in general—with death? The film’s infamous climax—and, yes, spoilers ahead—suggests that Steve might have become a killer. Or maybe he was the killer all along?

     Ultimately, Cruising ambiguous-es itself to death. It makes villains of homophobic cops who harass cross-dressing sex workers (and demand sexual favors of them) and depicts Steve’s gay neighbor (and maybe love interest?) Ted…with tremendous sympathy— if not enough sympathy to avoid turning him into the trope of a tragic, doomed gay man. But it mostly wants to gawp at what it sees, lingering on lurid details in ways that feel designed to shock rather than invite consideration. As Phil Nobile Jr. put it in a 2012 look at the film, the ‘extreme subculture is more exploited than explored.’ In 1980, depictions of gay sexuality of any kind in mainstream films were pretty rare and usually pretty tame. Though less explicit in the released version than in Friedkin’s original cut, Cruising drops viewers in the deep end with explicit depictions of an intentionally insular gay subculture. Today, a thriller set in a gay nightclub scene would be one of many depictions of LGBTQ+ existence. Unschooled viewers in 1980 with no point of comparison were given no reason not to mistake it for the whole of LGBTQ+ existence by a film that invited them to view it with, at best, wariness and suspicion. (Even the terminology making distinctions between L, G, B, T, Q, and + wasn’t in place yet.)” 


     There are moments when the film almost redeems itself, as when Burns, mistakenly it appears, focuses on a young local waiter Skip Lee (Jay Acovone), who working at a steak restaurant uses knives quite similar to those which killed the victims, and actually lures him into bed, with talk of tying the policeman up and having sex. Losing reception outside in a police truck, the cops get terrified about the situation and come rushing to Burns rescue before he is even able to begin any sexual contact or discover whether or not the young man is dangerous. Still, he is arrested and beaten by the police and to protect Burn’s identity, he too is roughed up by a near-naked black cop who enters and punches him in the face, a sort of marvelous role, given the justification it proposes of a black man hired to thump dirty white boys for just who they are.

     Finally, disgusted by the police’s gay bashing, Burns threatens to quit the job. He is convinced by Edelson to continue as he reprimands the officers involved with Lee’s interrogation. But still, he doesn’t seek out other street cops who have long been abusing gay figures.

     Nonetheless, Burns returns to his job, focusing now on a student of the Columbia professor, one of the first to be murdered. Burns now suspects, through searches of class pictures, Stuart Richards, a graduate music student whom Burns has seen previously at one of the bars. Richards seems outwardly ordinary, but when Burns breaks into his apartment he discovers S&M attire, and a box of highly disturbing letters he has written to his deceased father. He also discovers a knife in his closet, again matching the one used by the murderer.

     Luring the young man out of his apartment, he follows him later to the park where he cruises for sex. Richards, now knowing Burns is on to him, cannot help but play the sexual game, as Burns asks Richards to lower his pants. Richards pulls out his knife, but the policeman quickly disarms him. Later, taken into police custody, medical figures argue that the letters indicate schizophrenia, and forensic specialists determine that his fingerprints on the knife match those discovered at other murder sites.

     In a sense Burns becomes a sort of “hero” whom Edelson can finally congratulate. That is until

 Ted Bailey, Burns’ friend down the hall is found to be brutally stabbed, perceived a lover’s quarrel with his abusive partner Gregory (James Remar). But when Edelson discovers that his own man lived just down the hall, he has now his own suspicions that change the entire film.

     I don’t see that there is any evidence of Burns’ involvement. Just a few days previously, he has almost violently confronted Gregory for his abuse of Bailey, and throughout the film Bailey is one of his only true friends. And there is utterly no evidence that he approached Bailey for sex and was turned down, the only other logical explanation for such an act.

     Why the director suddenly wanted to shift blame to Burns himself is more than inexplicable and almost disgusting, suggesting perhaps that anyone into bondage or S&M can quickly move into violent territory.

      If nothing else, there is now clear evidence that Burns has changed his sexual identification, which again is something that the directorial team has not quite figured out. Is sexuality simply a matter of being exposed to it, or is it inborn. In 1980 there were no clear answers which increasingly, of course, we now see to be inborn with perhaps some social-parental issues also playing a role.

      In the film, however, Burns, having finally made up with Nancy, promising now to tell her about his role after he shaves, discovers Nancy dressed in his leather jacket, hat, and aviator glasses, while he looks off, as the Wikipedia article puts it, "blankly into the mirror." He appears he will not find it easy going back to regular heteronormative life.

      In short, Cruising in 2026 is not the monstrous film it was once seen to be, but just a failed and confused film by a talented director who should have done far more research on his subjects and locations before even imagining the he might be able to capture the issues it attempts to explore. Cruising might have been a far better film if only it wasn’t shot in 1980, at a time when the gay movement was coming into its identity, and was understandably nervous about how it was portrayed, particularly given the S&M focus of this work. Friedkin’s arguments that his film was never really about the gay world but was a murder mystery are rather lame in retrospect. But had he fully embraced his themes, expanded some of his characters and made them truly human, with his directorial talents he might have made a brilliant gay film long before such a work was even imagined. This movie merely escapes from really exploring its own subject.     

 

Los Angeles, August 14, 2026

Reprinted from My Queer Cinema blog (August 2026).

 

 

 

Andrew Hull | That Thing We Do / 2003

learning how to love a seemingly unlovable family

by Douglas Messerli

 

Andrew Hull (screenwriter and director) That Thing We Do / 2003 [16 minutes]

 

Canadian director Andrew Hull’s unusual coming out tale is as good as they come, but even I have to admit, at moments, in its quick shift of time frames is also a bit confusing. Kevin (Drew Roby) returns home to the woods and cottage in Alberta, Canada a couple of times in this film, the first after he leaves his boyfriend who has no interest in joining him.


     He appears to arrive by canoe.

  There we encounter his boisterous family of several sisters and their husbands, interested in wrestlingmania, played out in a charades event, and in other events that obviously have utterly no meaning to the handsome gay boy in their midst, who one sister knows is gay, but whom the others seem absolutely clueless about. Moreover, the father is apparently a true homophobe, insisting that the wrestling players are all a bunch of faggots who prance around half-naked in tights.

     On this first visit, moreover, Cody shows up, who the women all agree, is a hot young man, whom the heavier set sister introduces again to everyone, the young man just checking out who might wish to go skiing the next day. But we quickly discover that, in fact, Kevin not only knows Cody, but was an old sexual flame, which soon after begins to heat up with a kissing session; but in the midst of their intense kisses, Kevin backs off—obviously because of his relationship with Antoine (Salvatore Antonio)—Cody unable to understand the sudden lack of passion and angry at the confusing rejection of his past love.


    On his second visit, however, things have quite radically changed. If Antonine seemed simply disinterested in the visit the first time, he now, having established a quite successful landscaping business with his boyfriend, refuses to join him because Kevin has not yet come out to his father, something he insists upon before he will return back to the Canadian countryside with him. Things have also changed back home, where he now has a young cousin, Adam (Liam Robinson), who will hardly leave him alone for even a moment. Arriving in his landscaping SUV truck, everyone in this backcountry world is impressed, the young boy in particular.


    But it soon becomes apparent that the precocious boy is desperate for an older brother, even explaining the fun time he sometimes has with his young friend back at home. Yet, without suggesting that he is a gay boy-in-the-making, it is so clear that he not only desires but needs Kevin’s company that it is almost painful to watch him attempting to convey his love and admiration. At one point he comes and lays his head against Kevin’s back, a flower dropped on Kevin’s torso, unnecessary interruptions when Kevin is simply trying to recommunicate with his closest sister Susan (Leanna Barnes), and many other intrusions that it is resulted in tears for me, the realization that this young boy is trying finally to have a semi-adult conversation with his beautiful older cousin who is having his own problems simply facing up to his family. Kevin too might have found solace in an older male just to talk to while he was growing up, instead of a local boy lover.

     Finally, Adam begs him to please join him in “doing that thing we do,” which Kevin, at first, cannot quite comprehend; is he asking him to swim with him again, take him on his canoe? Finally, suddenly Adam makes their shared secret apparent. In the deep woods, Kevin has shown him major dance moves, not the kind of intimate dancing, his mother insists upon, but all sorts of other dancing that clearly Kevin participates in with his lover and others in the clubs.


      We watch them trying out new moves, even brake dancing to the boy’s absolute delight, and realize that this is what adult mentoring, the kind of brotherly love available to some younger boys, is all about.

     Later, Kevin finally insists that his father, a bit confused by his insistence, join him in the truck for a drive. We know what’s finally going to be said, and the movie doesn’t go them. But his young cousin has made him realize that he must try to explain to his father his own needs and existence just as Adam has made so clear to him.

      This is a perfectly refreshing, clear-headed film that works, however, by coming at the characters and its audiences from the sides, forcing issues they might never have imagined from other sources than they might have expected.

      Let me just admit that I loved this gentle film; but then there were so many excellent gay films in the first decades of the 21st century which I wish many of today’s films might have learned from. And Canadian filmmaking has been such a rich treasure hidden evidently from it’s nearest neighbor, the US. It’s frustrating still today just how many of the great Canadian director’s John Greyson’s films are unavailable to US audiences with extraordinarily high rental fees. The director of this excellent film, Andrew Hull, unfortunately, died of a head injury after a fall from his bicycle in 2010 at age 47.

 

Los Angeles, August 14, 2026

Reprinted from My Queer Cinema blog (August 2026).

 

Tod Browning | Dracula / 1931

homage to a dead vampire

by Douglas Messerli

 

Garrett Fort (screenplay, based on the book by Bram Stoker and the play by Hamilton Deane and John L. Balderston), Tod Browning (director) Dracula / 1931

 

Before I even begin discussing this film, I must reassert what has long been presumed and discussed often in academia, but not in the popular media: Vampires are inherently homosexual, and their activities of sucking the blood of living human beings cannot help but be associated with sexual activities, along with other queer forms of behavior which border on cannibalism and purposeful infection.


     Let me just begin by reminding the reader that in order to survive, the vampire, who lives only at night and evidently for eternity unless special actions are taken (a stake in the heart, sunlight pouring in upon a vampire in his coffin, etc.), survives only through the intake of human blood, the gender being of no importance. In both F. W. Murnau’s Nosferatu (1922) and in Tod Browning’s Dracula, in fact, it is the male courier Thomas Hutter in Nosferatu and Renfield (Dwight Frye) in the 1931 film to whom the vampire is first attracted, and who, in both cases, become slaves to his desires. In the original Bram Stoker fiction, the author expresses it even more clearly in having his Dracula—as he orders his women vampire cohorts out of John Harker’s room (in the original it is Harker who travels to Transylvania in order to meet with Count Dracula)—exclaim “To-night is mine! To-morrow is yours?” as he moves into the bite.* And later, after Lucy Weston dies, becoming the vampire described as “the woman in white,” she dines almost exclusively on female children, hinting at kind of lesbian pedophile behavior as well. Because of his needs of sleeping in the soil in which he is buried, his limitation to night time activities (the way we point to the gay life of bars and clubs today) and his strange sexual habits, the vampire inherently is forever an outsider, one who cannot safely be brought into heteronormative society.

     Of the numerous essays discussing this phenomenon, I’ll quote a couple of more recent critical studies, the first by Clare Nee from her essay “The Haunt of Injustice: Exploring Homophobia in Vampire Literature”:

 

“The classic texts of Joseph Sheridan Le Fanu’s Carmilla and Bram Stoker’s Dracula reinforce the notion that the vampire encapsulates societal anxieties about the “uncontrollable,” one that pertains to sexuality and transforms these narratives into cultural hauntings. While some people may believe that vampire literature are composed of merely silly, “make believe” stories, the truth is that they act as platforms to address serious social issues—such as homophobia—that still haunt our society. Carmilla and Dracula portray the hunts for and violent deaths of homosexual vampires to underscore the normalized marginalization of homosexuals, a cultural haunting that extends into modern society.”

 

     Or, as William A. Tringali puts it in his essay “Not Just Dead, But Gay!”:

 

“The vampire is the queerest of monsters. Its terror does not emerge because it is an ungodly creation of science, or a mindless killing machine. It does not rise from the deep, scaled and covered in algae to steal unwary beachgoers. It is not a mishmash of various corpses, sewn together by a mad scientist. It does not howl at the moon, or remain a mild-mannered Jekyll in its waking hours, only to transform when it lies down to bed.

     No, the horror of the vampire is sexual. Worse, it is sexual in all the wrong ways. It is beautiful, charming, even occasionally funny and likeable, but definitively abnormal. This allows the vampire to become a conduit for cultural anxieties concerning queerness within society. As a creature that straddles the binaries of life and death, drawing attraction and repulsion, the vampire queers both gender and sexuality. Stories about vampires can reflect and dramatize cultural anxieties surrounding queerness across both time periods and mediums.”


     Other than Dracula (Bela Lugosi) himself and Mina Seward (Helen Chandler), the female who he chooses to attack—more as a way to get to her fiancée John Harker, I argue, than his secondary  attempt to diminish the strong intelligent and independent-thinking women of the day who Mina and her friend Lucy Weston (Frances Dade) represent—the central figure of Browning’s version of the myth is actually Renfield, who is left by the vampire in the least pleasant of situations: a still-living man in the thrall of the beast, who, although able to survive in the daylight, is unable to fulfill his nighttime desires, particularly to feast of human blood. He is left only with rats, flies, and an occasional spider. Aware of what is happening to the Seward family, inculpating him the gradual murder of Mina, he is nonetheless unable to prevent what is occurring due to the ignorance of Harker and even Mina’s father, both of whom resist the warnings of Van Helsing (Edward Van Sloan) and Renfield himself.

     Renfield is both made detestable because of his horrific laughter which is interrupted to be part of his madness and pitiable because of his “in-between,” twilight kind of existence. He is neither fully human or one of the “undead.” You might almost describe him as gender indecisive, or even as a closeted queer, a man who dreadfully desires to suck the blood of a human male but is forced to refuse himself the privilege, demanded by outside forces (in this case Dracula) to fulfill his  desires with unhuman flesh, making him also an outsider but with none of the vampire group support system. He can read the language of the wolves, but still cannot run with them. At only one point in the film, when the maid faints, does Renfield dare to move in for human flesh, and that it quickly interrupted.


    If Seward and particularly Harker were not so stubbornly traditional and heterosexual in their presumptions, they might have used Renfield very effectively as a conduit to the vampire world, saving Mina far earlier from the intermixture of blood which will doom her to the life of vampirism. But Harker is insistent in Browning’s version of enacting a kind of rape, of carrying her off to London presumably to protect her, when in fact it will simply remove her from Van Helsing’s useful, if still ineffective protection.

     Instead, Dracula uses her as a tool to get to Harker, forcing her to attempt to bite into and suck her would-be lover’s blood, another evidence of gender shifts in this film, demanding that Mina be the active force of sexual desire while the male Harker sits back in dull contemplation of what he might possibly do to save his woman. And in this sense, the scene when she interrupted mid-bite is a truly comic scene.


     Of course, male privilege and English Victorian order must be restored, the source of sexual deviation—as well as representing an infiltration of foreignness (a symbol of the British fear of being overwhelmed by Jews and the Romani) and the Victorian fears of disease which Nosferatu and Dracula both represent (particularly Syphilis, but also with the specter of rats, Bubonic Plague and other diseases)—must be permanently destroyed before it spreads. The strange mix of scientificism and belief in primitive folklore that Van Helsing represents is finally forced into action as he and Harker visit the Abbey where Dracula resides.

     Dracula, feeling betrayed by Renfield, murders his slave who cries as he is strangled are those a still human being who knows that for him there will be no afterlife, since his blood has not yet been fully intermixed.

     Wandering about calling out Mina’s name instead of being able to bring himself to action, Browning’s Harker is sent to find some object to help Van Helsing pound in the stake, and it is Van Helsing who finally destroys the sexual abnormality that Dracula represents.

     That destruction, oddly, completely restores Mina to complete female lassitude as she explains to Harker her attempt to call out for him but had no power to express. Van Helsing, in a strange moment, sends the now normalized lovers off, explaining he will join them shortly. Why, one must ask, does he remain in the cellar of the Abbey with the dead monster, even momentarily? It is a question that has haunted ever since I first saw this film as a young man, and even more so when I revisited it the other morning.


     You needn’t be academic to simply wonder about this event or even in one’s attempts to possibly to explain it. I think the answer might have something to do with the fact that throughout the narrative, Van Helsing himself as been in a kind of middle-ground of the societal concerns in which he lives. He is, as I suggested earlier, both a believer in the scientific method and in the ancient myths and wives-tales of the Romani, who play a much larger role in Stoker’s original epistolary fiction. It is Van Helsing who first notices that Count Dracula does not appear in the cigarette box mirror, or, in other words, that his image is not properly reflected in the normative vision of the Sewards and Victorian society in general. Realizing that Van Helsing is his true enemy, Dracula attempts to do away with him through hypnotism, drawing him near so that, perhaps, he might suck Van Helsing himself into his world.

      Van Helsing moves slowly forward, as if on command, but then moves just as slowly backward in his tracks, obviously fighting the force of Dracula’s power. Dracula himself recognizes that his foe has “a very strong will,” realizing that he cannot simply pull the scientist into his orbit even if the man believes somewhat in the supernatural, or, to put it in other terms, perceives that there is in fact a world of sexual difference available to the society.

       Could it be that Van Helsing himself feels the pull of homosexuality, but has been successful throughout his life in resisting it, in disallowing his emotions to overtake his intellect? If so, it would only be natural that the man wants a moment to bow down in homage to the monster he has overcome, a monster even within himself. He perhaps needs a moment of private worship or prayer to the force he has been able to destroy not only in the world but within his own being.

       Given the immense outpouring of Dracula-based films and vampire movies since the appearances of Nosferatu and Dracula, it might have seemed like a wonderful idea to group and compare the dozens of films as I have done for the Dr. Jekyll and Mr. Hyde-influenced works and the films involving Poe’s The Fall of the House of Usher. But the Dracula and other vampire films are so numerous and also involved, many representing a gradual transformation of the original myth, that in the end I felt it better to contextualize such films within the periods in which they were released.

    A substantial number of directors, moreover, not fully grasping the sexual implications of same-sex blood sucking, have presented their Draculas to be primarily heterosexual opportunists, like the monsters that the #MeTo movement have come to speak out against, who represent little of direct interest for the LGBTQ community. Particularly given the vast resurgence of interest in the vampire that has occurred in the past ten years, giving rise to dozens and dozens of new films mostly aimed at younger audiences, I will discuss appropriate works within the context of the period in which they were created. If the 1994 Anne Rice-inspired Interview with a Vampire is a direct descendant of Dracula, George A. Romeros 1968 ghouls of Night of the Living Dead issue from the graves of another fictional universe.

 

*Stoker, who was apparently homosexual himself, was worried that the line might make the novel unpublishable in the England of 1897, feeling that, as Nina Auerbach and David J. Skal put it, “the America that produced his Walt Whitman would have been more tolerant of men feeding on men.” Stoker wrote highly homoerotic letters to Whitman and the two became friends. Stoker also began writing Dracula one month after the death of his friend, Oscar Wilde.

 

Los Angeles, January 25, 2023

Reprinted from My Queer Cinema (January 2023).

Index R-Z

Angelo Raaijmakers I, Adonis / 2021 Peeter Rabane Firebird / 2021   Tyler Rabinowitz Catalina / 2022 Tyler Rabinowitz See You Soon / 20...