I said yesterday that had Jennicet Gutiérrez‘s protest at President Obama’s Pride Month address been a work of fiction, it would have been widely viewed as being too on-the-nose in its symbolism. Jennicet, a trans latina woman who turned out to also be an undocumented immigrant, chose the moment Obama started to celebrate his achievements on LGBT civil rights to speak out, asking the President to end deportations of and violence against, LGBTQ immigrants. As the press release from campaign group Not One More Deportation described:
Jennicet Gutiérrez interrupted the President during the White House pride celebration shouting “President Obama, release all LGBTQ immigrants from detention and stop all deportations.” As a transgender woman who is undocumented, Gutiérrez said she could not celebrate while some 75 transgender detainees were still being exposed to assault and abuse in ICE custody at this very moment.“The White House gets to make the decision whether it keeps us safe, “explains Gutiérrez “There is no pride in how LGBTQ and transgender immigrants are treated in this country. If the President wants to celebrate with us, he should release the LGBTQ immigrants locked up in detention centers immediately.”
As I reflect on what just happened at the White House, I am outraged at the lack of leadership that Obama demonstrated. He had no concern for the way that LGBTQ detainees are suffering. As a transwoman, the misgendering and the physical and sexual abuse – these are serious crimes that we face in detention centres. How can that be ignored? It’s heartbreaking to see the LGBTQ community I am part of turning their back on me, and the LGBTQ people in detention centres: how can they tolerate that kind of abuse?
Jennicet is an inspiration with a bravery far beyond that which I possess and she succeeded in putting LGBTQ deportations on the agenda – her interview on Fox News Latino is essential viewing. Yet with sad inevitability, the lack of solidarity Jennicet speaks of was reflected in much of the wider media, not least here in the UK where the focus has been on Obama’s sassy ‘shutting down’ of a ‘heckler’:
It was in this context that the discussion moved onto UKIP at Pride, with the sole mention of racism by the four white men being an unchallenged assertion by the UKIP representative that the party ‘has no racist policies’. This absurdity meant that Michael Salter, the Chairman of Pride in London who is a Tory former advisor to David Cameron, felt able to claim that the problem wasn’t UKIP but rather those who opposed UKIP. With a hearty lack of self-awareness, Salter claimed that Pride was a celebration of ‘tolerance and diversity’ and said he wished to include UKIP because it was an ‘inclusive event’. Yet poor Pride had been forced into action by a brutish element:
What we saw during the general election campaign, unfortunately, was people being very aggressive towards UKIP representatives, throwing eggs, and when UKIP applied to be part of the parade there was quite a lot of antagonism expressed on social media and there were lots of new people commenting and making threats, whether it’s sit-ins, throwing things or even things more unpleasant than that towards UKIP representatives
Vine asked, ‘why don’t you ban the thugs who want to bully them?’ with Salter replying ‘if we could find out who they were, certainly!’ He then, incredibly, invoked Pride’s history as ‘a protest movement’ in defence of UKIP being able to march.
Coming the day after Jennicet Gutiérrez’s actions, this was a perfect storm illustrating the contempt in which ‘radical’ and/or ‘minority’ voices are held by those who lead the LGBTQ movement. The victims here weren’t those affected by UKIP’s disgraceful rhetoric and policies but rather UKIP itself! Once again, we have the calm, rational leaders debating while the irrational. angry outsiders threaten and provoke. We should also note Salter’s careful choice of words – he states that the anger erupted when UKIP applied to be on the march – yet the first anyone beyond the Pride board heard of it was when they were already approved. This is important because in one stroke Salter elides the opposition from within Pride in London itself – Jacq Applebee, the board’s BAME representative, resigned in protest at UKIP’s involvement:
“When I joined London LGBT Pride’s Community Advisory Board, I felt overjoyed that I could make a positive difference to such an important event. However, I felt very isolated on the CAB, with my viewpoints often dismissed by an almost all-white group of representatives.”
She says that no-one on the CAB was shown the list of participants before it went public and that she first heard about UKIP’s involvement through what she calls a “chance tweet”. She also says the role of the board has been “totally ignored with such an incendiary case”.
It has been, in short, a contemptible shambles which has showed that Pride as it currently stands is unfit for purpose (there is an R.I.P. Pride protest planned tomorrow). Together with the bravery of Jennicet Gutiérrez, it has also revealed the fault-lines of the LGBTQ movement, which mirror those of wider white-supremacist-capitalist-patriarchy. It’s clear many neglect the fact that a legion of LGBTQ siblings before us have had to fight loudly, angrily, for the day when a President invites LGBTQ people to the White House or racist parties and amoral corporations seek to use our community to gain respectability. If we truly wish to honour this struggle, we continue it and we leave no-one behind. We remember that Pride is political or it is nothing and we fight against our own movement ignoring and oppressing LGBTQ people. We can still reclaim it.
— Janet Mock (@janetmock) June 25, 2015
This is Ruth Hunt, Chief Executive of Stonewall, commenting on the UKIP at Pride debacle which has unfolded over the past few days. You will search in vain for an actual position on this from the UK’s foremost LGBT charity, though it’s not difficult to gauge what Hunt’s own position is:
With a few exceptions (Peter Tatchell supports UKIP’s removal; the editor of Pink News opposes it and dug up Brian Paddick to support this view) you will similarly struggle to find many of the LGBT community’s prominent organisations, media outlets and figures taking a position on this. There seems to be a widespread terror of being seen to be ‘political’ and offending anyone, as if ‘politics’ is some strange thing which exists over there and isn’t inherent in absolutely everything we say and do. Hunt’s tweets at the top have been typical of this approach, which presents the matter as merely a ‘disagreement’ within the LGBT community rather than a case of political choices being made over which voices and whose interests to prioritise.
It was a grim irony that the UKIP story broke only days after I wrote about Barclays again sponsoring Pride and the ubiquity of ‘pinkwashing’. There I wrote:
Truly we are a long way from the days when social justice and ‘queer rights’ were viewed as inextricably linked but there’s still a huge continuum between that and our current gloopy, undiscriminating praise at any notion of support for ‘LGBT equality’. We aren’t a separate class of people – we are as likely to be affected by Barclays screwing everyone over as the next person. We can do better than this.
This could easily be applied to the UKIP situation, where many seem to believe that LGBT people supporting the party means that it is changing, more welcoming and thus should be allowed to march at Pride. The Chair of the UKIP LGBT* group was given a platform on Pink News to argue that case. Another Pink News column argues “we must remember that one of the core principles of Pride is that of inclusion of all LGBT people”. Twitter has been awash with (overwhelmingly white male) assertions that Pride is about ‘inclusion’ and ‘tolerance’ and so ‘different opinions’ should be welcomed. It’s notable that even Pride in London’s statement retracting UKIP’s invitation to march went to pains to endorse this line of thinking, stating that “we aim to unite our community, not divide it” and making the bizarre claim that the decision “has not been made on a political basis”.
This line of thinking presents those opposing UKIP as intolerant and divisive – a perverse framing of anti-racism which was seized on by the UKIP LGBT* Chair, who presented its members as a ‘brave’ victimised minority:
Oh the humanity! Won’t somebody think of the ‘kippers?! While many advancing this reasoning are at pains to stress that they don’t support UKIP, they commonly hold the view that UKIP are a legitimate political party, that its views are held by many people and that it deserves to be at Pride if LGBT people support it (this is usually alongside the deeply weird claim that UKIP’s LGBT* group, comprised of UKIP members and candidates and proposing to march under the UKIP name, aren’t actually UKIP).
I’m sure some brains will seize up here but this argument smacks of the (overwhelmingly white male) privilege which has dominated the LGBT movement for so long. These people think they are being coldly rational, defending a ‘right’ rather than any particular viewpoint. Yet in doing so they are choosing whose voices and interests matter to them. They are choosing to ignore the many people of colour, immigrants, HIV+ people, anti-racists and more who have spoken of their disgust, dismay and even fear at UKIP’s proposed presence on the march. “Your concerns don’t matter, we must be inclusive!” is the utterly self-defeating cry.
Yet invariably the people taking this line have been outspoken in their support for the banning of anti-gay bus adverts. They have been outraged by the refusal of a Christian baker to make a wedding gay for a gay couple. They have applauded the legal win against guesthouse owners who turned away a gay couple. They aren’t riding to battle for the ‘rights’ of the EDL and BNP to march in Pride, despite them being banned:
Let’s remember that the Pride march is not an open, public event for organisations – you have to apply, pay a fee and Pride in London reserve the right to refuse you. It is clear, then, that the issue is less that all these people defending UKIP’s ‘rights’ are hardcore free speech absolutists but that they are comfortable with the kind of speech UKIP represents.
It is no coincidence that, by and large, it is a rhetoric which poses no threat to a white, HIV-negative gay man, despite UKIP’s repeated and continued homophobia. By dropping its opposition to same-sex marriage, UKIP were tacitly embracing the totemic human-rights issue for many in the LGBT community and thus removing the major road block to LGBT support. They’re fine with gay people getting married: the end. Any consideration of how LGBT identity interacts with immigration, with HIV, with racism, with misogyny falls by the wayside: in dropping opposition to marriage, UKIP ceases to be a problematic ‘political’ case for many and just becomes another group which deserves to be heard, even if you personally don’t support it.
This is a political choice which clearly elevates some interests above others. It’s also a prime example of ‘white fragility’ where racism is viewed as an individual moral issue rather than a systemic ideology:
This is evident in many discussions of UKIP, where you will inevitably hear claims that ‘it’s not racist to oppose immigration’ and ‘you can’t label millions of people as racist’. ‘Racism’ is this terrible thing which you must never accuse someone of, an attitude which is endemic in the UK and beyond. To do so is to be divisive and worse, to be angry. You are ruining it for all of the lovely, rational, nice people!
Here’s the rub: UKIP is racist. It’s not racist in the sense that it has a few ‘bad apples’ or a few wacky policies, it is a fundamentally racist organisation. The founder of the party abandoned it stating (tw: racist language):
…the party ‘are racist and have been infected by the far right’, and that its leader Nigel Farage told him ‘we will never win the nigger vote. The nig-nogs will never vote for us.’
Its policies and support-base have had significant overlap with the far-right; it has been backed by the BNP, Britain First and EDL, with Tommy Robinson stating “they are saying exactly what we say in a different way”; its has countless links with the far-right and Farage has been photographed with prominent members of the National Front/BNP who viewed UKIP as allies; they have sat with fascists in the European Parliament and fought to retain funding for parties like the BNP; its tactics and appeal are a direct continuation of the far-right in the UK; it is opposed by every anti-racist and anti-fascist organisation you could mention.
The far-right thrive on attempting to divide communities and pose as the ‘common sense’ voice – this is why communities turn out in the streets to show united opposition to far-right marches. It’s also why unity of opposition to UKIP at Pride should have been a no-brainer: not only because we stand with the non-white, non-British members of the LGBT community but because we oppose all bigotry and all opportunistic attempts to use our community. Yet rather than engaging with critical, informed voices (I asked Pride in London if they’d spoken to a single anti-racist group about inviting UKIP and received no reply) we have people attempting to assert their dominance once again, telling themselves that they are being ‘liberal’ and ‘rational’ with (ironically) zero thought as to the choices and power imbalances which have brought them to this position.
It’s utterly shameful.
It’s interesting that there has been another, smaller storm around Pride this week as its plans to have Lesbians and Gays Support the Miners lead the parade fell apart when LGSM were informed they couldn’t march with their trade union comrades. This led me to discover that the TUC had suggested ‘Solidarity’ as the parade theme this year but the Pride Community Advisory Board chose ‘Heroes’ because:
…Pride is different things to different people and that the parade theme of ‘Heroes’ would provide a broad range of interpretations to allow all groups and people to find a way to engage with it. On a vote Solidarity received 1 vote and Heroes 7 votes with 1 abstention.
The irony here really is too much: solidarity rejected because it would involve actually leading and shaping what Pride is, rather than allowing every individual, including the racists, to ‘interpret’ however they want. With such cowardice it’s easy to understand how we got to the UKIP scandal. There is a glimmer of hope, however: the debacle has led to critical scrutiny of Pride which has only existed on the margins in recent years, with a burgeoning movement to ‘Reclaim Pride’. Even those defending UKIP have taken to highlighting the problem with a group like Barclays marching, or the racist immigration policies of the other parties (they do so thinking it’s a ‘gotcha’ moment rather than…a good point).
Pride is still held on the Saturday nearest to the anniversary of the Stonewall riots. Despite historically illiterate attempts to portray these riots as being about ‘demanding a voice for everyone’, they were a revolt by people of colour, trans people, queers and the working-class against a racist, homophobic power structure. Radical, liberatory politics of social justice were absolutely central to the movement, which did not exist in a vacuum removed from Black Power or radical feminism. Inspirations like Marsha P. Johnson and Sylvia Rivera did not fight so that racists could march with Pride – they stood firmly with the marginalised against the oppressors. This is what changes society, not racist LGBT people marching for racist organisations. We honour them by continuing that fight and opposing UKIP with every fibre of our beings.
One of the things which previously inspired me to write on why I thought ‘gay art’ was at a dead end was seeing a ‘film’ by someone called Antonio Da Silva. This consisted of 14 minutes of naked men speaking about themselves and wanking. The thoughts I articulated in that blog struck me again today when an article about Da Silva’s latest popped up on my Facebook. I must confess I haven’t watched the full 13 minutes but it seems to consist of naked men speaking about themselves and wanking. This may have passed me by without further comment but something caused me to pause:
“All my films have been self-funded, your donation will help me to continue producing films that aim to be artistic as well as sexually explicit. People who donate will be contacted to watch unreleased footage once it is ready. I am grateful for your contribution.”
This quote from Da Silva appears above a plea for donations and a series of gifs depicting the men in the film masturbating. The ‘appeal’ is pretty obvious (and it’s not the art) but the assertion that his films ‘aim to be artistic as well as sexually explicit’ reminded me of a series of adverts I’ve seen for this increasingly popular night in East London which describes itself as “a literary salon featuring unclothed men”. I was also reminded of the ‘Red Hot’ photography series which has been a perennial feature in the press, both queer and beyond, since it debuted. The statement on the Red Hot website that the series has raised thousands for anti-bullying charities then reminded me of the Warwick Rowers and Ben Cohen, both of whom have also monetised ‘classy’ sexual images with an added charity sheen.
There is clearly big money to be made in facilitating respectable wanks. I remain of the opinion that that vast majority of this stuff is terrible (and deeply cynical) yet with the very recent arrival of gay marriage in Scotland and today’s images of gay marriages in Florida, I started thinking about a wider context for this ‘art’ which I hadn’t previously considered. Gay marriage is the culmination of the rise and subsequent dominance of ‘respectability politics’ in the queer community, something I’ve written about many times before – it’s easy, then, to draw clear links between this and the rise of LGBT art as ‘porn-with-meaning’. I don’t use the word ‘porn’ pejoratively here but rather to muse that many of the above examples are risible attempts to intellectualise the very basic and very human urge to be aroused and to get laid, comparable to how respectability politics tries to downplay the ‘deviant’ aspects of queer identity (both sexual and political) and make it more ‘acceptable’ to a wider audience. In this way the decline of radicalism which has characterised queer politics over the past 30 years can be seen to have fed into our mainstream LGBT media, obsessed with facile bullshit and castrated schoolboy giggling over celebrity nudity, and aforementioned queer art. I wrote in my blog on newsworthy microaggressions that they “flatter the self-expression of those who control or have easy access to the media” – something which I think is of key importance here. The desire is not only to appear a certain way to others but to have that reflected back and so feel that way too – the drive to respectability is about self-love as much as anything else. Of course as a basic principle this is fine but when projected through the prism of an LGBT world which overwhelmingly reflects the interests of those of a certain class and certain colour (and certain gender to an extent) it becomes detached from any reflective political power and ends up as a brutal narcissism. As James Baldwin described the ‘gay world’ in the quote which ended that piece: “It’s a very hermetically sealed world with very unattractive features, including racism.”
We can see this even in some self-conscious attempts to remember and/or reclaim the radicalism of the past. Depictions of the struggle against HIV are enormously whitewashed and even much modern activism fails to reflect or even acknowledge that worldwide incidences of the disease are overwhelmingly and disproportionately found in Sub-Saharan Africa (almost 70% of cases vs less than 7% in Western Europe/North America). Even the film Pride, which movingly depicts the solidarity displayed between LGSM and the striking miners in 1984/5, contains pretty much zero people of colour and while it depicts gay men in fetish gear (for example) it manages to completely desexualise them.
The depiction of class in Pride is also interesting. The miners’ strike is only ostensibly the heart of the film – really it’s a liberal message of tolerance and mutual respect. The collapse of the strike may have destroyed communities for decades to come but the film’s emotional climax is the arrival and support of the miners at Gay Pride in London. The closing captions tell us that the National Union of Miners were then instrumental in making the Labour Party adopt a gay rights platform – the film concludes with the working-class defeated but having helped to bestow respectability upon the queers.
It’s easy, then, to see how the current LGBT media, as brain-dead as it is, could applaud the film and bypass any issues it raises about critical thinking and wider solidarity: in the end it can be a film about the path to respectability and, read that way, it pushes the same buttons as the dominant LGBT politics and art. Indeed, I saw the film praised by quite a few gay viewers whom I’d not long before witnessed viciously slating the RMT for their latest tube strike. Irony is not dead.
In this sense the film offers an unthreatening flirtation with radical politics, just as the examples of ‘art’ I mentioned at the beginning offer an unthreatening flirtation with the aggressive potential lurking in sexual ‘deviance’. We can draw further links from this, with the furores around the threatened closures of Madame JoJos and the Joiners Arms speaking to a contained and commodified radicalism which is about little beyond its own reflection. The rise of club nights which offer ‘crucial edginess’ as mentioned in the Joiners piece also clearly fit into this: they offer caricatures of rebellion which can be left behind at the door as you return to respectability. The latest advert for Sink the Pink is a pretty perfect illustration of this:
Classist, condescending and sexist, this betrays the reactionary vacuum which lies behind the respectability politics so dominant in the LGBT world. It is from this vacuum that racist and orientalist ideas about the world beyond white Western Europe/North America flow and it is into it that true solidarity vanishes.
While I obviously had issues with Pride I don’t wish to condemn it out of hand: it was far better than I could ever have expected it to be and it had small but important touches which disrupted the dominant narrative as described above. One of these came to fruition at the emotional climax I wrote about. Prior to the mining community arriving in their droves, we are shown a Gay Pride organiser telling the members of LGSM that they can’t join the main parade with their ‘political’ banners because people just want a ‘celebration’. It’s only the force of numbers of the miners and LGSM that forces the organiser, due to sheer practical concerns, to back down. To me, that organiser can represent the current LGBT movement, apolitical and obsessed with respectability, and the film’s most truly radical message of solidarity for a current LGBT audience is not to say that we should seek to ape the politics of 1984 or ‘all get along’ but to remind us that even now we can join with others in a common cause and effect change not only out there but in our own reactionary and ‘respectable’ community.
This podcast from Kit (@) and Sam (@AngrySamPoet) is on a series of related subjects close to my heart. It takes Barclays’ sponsorship of London Pride as its launch point (and begins with an excerpt from my blog, which was very weird to listen to) before widening the discussion to include corporate social responsibility programmes (which I previously wrote about here) and the way corporations are increasingly using charity and sponsorship of ‘apolitical’ events to manage their image. Nice to hear these things discussed in a very accessible way and worth a listen if you’re interested in any of this.
On a related note, my previous post covered the pinkwashing use of Pride by both the MET Police and the military. There’s a very good blog from activist Scott Long on this here. It was unsurprising, but still depressing, to see this on Stonewall’s Twitter feed during Pride weekend:
That this was explicitly part of Black Pride makes it even more offensive given the racism both of our foreign policy and of the institution itself. Then there was this:
How lovely. Stonewall will, of course, have absolutely nothing to say about House of Brag, a ‘Queer Social Centre’ which has set up in a disused shop in Brixton. Yesterday activists on Twitter alerted people to the harassment of HoB by the police, who showed up and apparently tried to prevent them from entering the building. HoB have put out a statement about it today:
Hi everyone. So as you may have heard, today we have been subjected to several hours of ridiculous overreaction and unlawful harassment by the police. There are still cops posted in a van outside our building despite assurances earlier that the operation was being called off. We’re planning to write a proper statement about this tomorrow after a few hours kip but for now we’d just like to say THANK YOU to everyone who came down and showed us support, brought us food, and gave us legal advice. And THE SOCIAL CENTRE WILL BE OPEN TOMORROW, probably not at 2pm as planned but definitely in time for an extremely timely squatting laws workshop (lol) at 7pm, followed by dinner and cake and movies. WHATEVER THEY SAY, SQUATTING WILL STAY ❤ ❤ HoB
There is no better illustration of how LGBT issues don’t exist in a vacuum but are rather interlinked with wider social justice. Pride, and Stonewall, aren’t interested in queers who squat in buildings: they’d rather be seen with the ‘acceptable’ ones who join the army and police force. Best of luck to House of Brag, who are having their own ‘Monstrous Pride’ event on 12th July. Details to come on their website.
‘Gays, Marriage and the Military’ is a timely piece on the current state of LGBT politics and Pride. The point about support for marriage/access to the military amongst the LGBT community is an interesting one. London Pride this past Saturday was a sea of placards, banners and t-shirts containing slogans regarding gay marriage. You could have been forgiven for thinking that Stonewall, the utterly useless campaigning group which previously couldn’t care less about the issue, was a one-cause organisation such was its blanket obsession. What’s quite remarkable about this is that the cause was barely present at Pride even 12 months ago – its ascendance to become not only the sole goal of LGBT politics but (apparently) one of the greatest civil rights issues of the age has been swift indeed.
Of course, as this article mentions with regards to HRC in America, Stonewall has almost certainly immersed itself in the campaign because that’s where the money is – as I’ve written before, as an organisation they have absolutely no qualms about lending some liberal respectability to rather egregious companies on the absurdly narrow basis that they’re ‘nice to gays’. Their entire existence rests on cosying up to power, pointedly avoiding radicalism but flattering the perverse blend of exceptionalism, victimisation and self-entitlement of a largely-privileged group of (mostly) metropolitan white gay men. ‘Equality’ is stripped of almost all meaning (discussed in more detail here) and any sense of interrogation of society is entirely absent. This is certainly true of Pride as a wider event, with the now-grimly inevitable stories of people having ‘unofficial’ placards mentioning socialism, general strikes and class being told that they could not display them on the march. As a political event it’s so confused that it’s best just to approach the day as an excuse to have a drink. Only the most rabid of homophobes obsess over homosexuality as the defining (interesting, important) quality of a person as much as many of these gay men do.
I’ve written quite a bit about gay marriage but I don’t particularly have a problem with it. In the UK it’s entirely a symbolic gesture but in the USA I can appreciate that it has very real implications for people’s lives. My issue has been with the rhetoric around it, the sense that it’s the Big Issue of the age and the refusal/inability to consider how and why the privileges afforded by marriage are bestowed and upon who. The very nature of marriage means that ‘equal marriage’ itself is an oxymoron when considered in the context of wider society. A fixation on it hides real issues around poverty, immigration, health care and much more. It also actively serves those in power who have very clearly used the issue for their own ends – it was both grotesque and hilarious that the Supreme Court DOMA decision led to much hyperbole about ‘equality before the law’ and much praise for Barack Obama as a human rights champion at the exact same time as his administration is prosecuting Chelsea Manning and pursuing Edward Snowden (and the same week the Supreme Court was making rather dubious decisions about racial equality). At London Pride I saw quite a few American flags; most bizarrely, I saw a go-go dancer dressed only in pink briefs wearing an Obama mask.
This is where the one-dimensional fixation of LGBT politics leads to – all that is important is what reflects well on those LGBT people who already have a place at the table. You need only look at the gay media to see this facile reality in action. Anything else that happens, anything else that politicians do, is rendered invisible and irrelevant. It’s almost worrying how quickly and easily many in the LGBT community have bought into all this – it causes you to wonder what other causes they could be convinced to champion with abandon. Pride may have started as a riot but these days it’s less about solidarity and more a giant celebration of insularity and ignorance.
I briefly contemplated writing something for this, developing the theme that there is no uniform ‘Pride’ but rather lots of different days happening concurrently. Once you accept that the day is what you make of it and (ultimately) what you want it to be, I think it’s a lot easier to relax about the aspects of it which you may fight problematic. And everyone finds some aspects of it problematic.
Of course, the most common complaint is one which is mentioned by Stephen Kay in this piece:
I got a festival of hedonism tucked away in a fenced-off corner of a park, seemingly structured around stereotypes of gay men from 20 years ago. Fine, if you’re into drag queens, bubble-gum pop and binge drinking, but not much fun for the rest of us
The gay community’s problem with effeminacy and camp is one which better people than I have written about at length but, with specific regard to Pride, I can never understand why so many gay men (it’s always men) look for their identity in the people around them. Does the fact that there are gay men who love “drag queens, bubble-gum pop and binge drinking” have to particularly say anything about you as an individual just because you also like men? I don’t think so. Stephen goes on to complain that “Now we’re a demographic to be marketed to.” Again, a complaint which better people than I have tackled but it seems odd to complain that there are people different from yourself at a Pride event and then bemoan the fact that commerce treats all gay people as a homogenous mass.
Surely true equality is when we stop worrying about what other gay people say about us as individuals? It’s not something straight people seem to get vexed about. If your sexuality is merely an aspect of your being (an important aspect, undoubtedly, but an aspect nonetheless) then treat it as such and don’t build your personality around it and the ‘representations’ of it.