Men Make Terrible Company – Neil LaBute interview

Mark Simpson interviews Neil LaBute about his film ‘In the Company of Men’ – twenty years before ‘toxic masculinity’ went ‘hegemonic’

(Originally appeared in Attitude, 1998)

Women are made of sugar and spice. While men are made from slugs and snails and puppy dogs’ tails. This would appear to be the conclusion of American playwright Neil LaBute’s first movie, In the Company of Men. Based on his stage play of the same name, it’s a merciless exposure of male sadism, power-jockeying, moral bankruptcy and nasty neckties. It isn’t exactly what you might call a feelgood movie.

On its release in the States, its relentlessly negative portrayal of male culture in Corporate America caused something of a storm at a time when the Promise Keepers were marching on Washington in their hundreds of thousands to sing hymns, pray, hold hands and pledge themselves to a vision of an altruistic, virtuous masculinity which Walt Disney would have applauded.

In the film two junior male execs, Chad a Nazi-frat-house-jock type with an exceptionally large chin, and Howard a nerdy-sick-note-from-mom type with virtually no chin at all, vow to take revenge on the whole female sex by simultaneously wooing a lonely deaf girl, waiting for her to fall for them, before revealing that they had only dated her as a joke.

An electrifying performance by Aaron Eckhart as Chad, the extremely unsympathetic and of course extremely attractive instigator of this plan, holds together an otherwise thinly plotted film which is almost as much in love with itself as Chad. Nevertheless, it anatomises very well a masculine culture where everyone is manoeuvring to be the fucker not the fuckee.

‘You got the balls for this job?’ Chad asks a young black colleague below him in the pecking order, before literally forcing him to get his knackers out. ‘Because you need balls. Business is all about whose got the biggest sacs of venom and who’s prepared to use them.’ Chad has the biggest and boy, does he use them.

‘It seems to be a polarising movie,’ says LaBute on the line from LA. ‘And not just along gender lines – people seem to be split between those who say that no good can come from showing bad and those who think that this is the only way to learn. Either way I prefer this kind of response to: “Oh, that was good. Now, where do we eat?” The most damning words to me are, “That was different” or “That was interesting.” I’d much rather they have a visceral reaction than like it.’

That’s particularly clear in the ending, where there’s no comeuppance for the bad guy, no justice, no resolution – you just leave it with the audience, which is, if I may say so, rather cheeky….

‘Yeah, we looked for every way we could to thwart catharsis. Chad gets away with it. If you spend 90min doing something creative and then throw it all away in the last ten minutes that’s crazy. Besides, Chad is already living in his own kind of hell already. Okay, so he doesn’t get slapped on the wrist, his girlfriend doesn’t find out etc. But he doesn’t look very happy to me. Yes, the last shot we get of him is him lying there being given a blow job by his girlfriend, but he doesn’t seem to be there. And before this he’s sitting watching bad TV, smoking, with his hand down the front of his pants….’

And you even undermine our certainty that Chad’s the bad guy

‘Yeah, Howard has a shred of conscience, but in his own way he’s more despicable than Chad. He doesn’t really act on that conscience. He doesn’t learn anything in the film and by the end it looks like he’s doing worse than he did before. In thirty seconds, he goes from trying to make a good gesture to screaming impotently into the camera.’

In fact, Chad’s almost admirable, isn’t he?

‘Absolutely. I based the structure of the film a bit on Restoration Comedy – which I’m a big fan of – and Chad’s the consummate cuckolder and trickster. There’s a moment in the movie when the audience is watching Howard and thinking, “What a poor fuck he is” and then they realise that they are the poor fucks – that Chad has been screwing them as well. He hasn’t provided enough information to anyone.’

There’s also something of Dangerous Liaisons about this film.

‘Yes, very much. I think there’s a bit of a cruel spirit to the French, even today. We showed the film at Cannes and the darker the movie got the more the audience laughed….’

Yes, that would be the French. Are you a fan of David Mamet?

‘Yes, very much. There’s an essay by David Mamet called ‘In the Company of Men.’ And also a play by Edward Bond, who I’m a great fan of, by the same name.’

Your affinity with Mamet is evident in the bleakness and intensity of the dialogue, and the wordiness of the film. The dialogue is very believable, but also very unreal. People don’t really talk that way; maybe this is more the way they function…

‘That’s the wonderful thing about screen and stage language is that it sounds the way people talk and then you listen again and realise that this isn’t the way people talk at all.’

Your dialogue struck me as kind of Mamet-meets-Tarantino.

‘An ugly love child.’

I’m not sure that love has much to do with it. Do you know any Chads?

‘Oh, yes absolutely. There’s a little bit of Chad in me. I’ve known people who don’t even have the amount of charm that Chad has. You can get away with a lot if you’re good looking and charming. The film I’m making at the moment, Friends And Neighbours, Jason Patric plays a character who makes Chad look schoolboyish. But it’s amazing to watch someone who is so pretty coming out with such sewage

But strangely entrancing. Do you have any corporate experience?

‘No, not really. But I used to live in New York and I’d see them on the subway every morning, gearing up for their day of combat on Wall Street. A sea of white shirts – it was only the tie which changed each day, a splash of individuality amidst all that conformity.’

It seems to me that your film looks at masculinity from the self-conscious, maybe even slightly jealous aspect of an outsider.

‘I always felt a bit of an outsider. I grew up working on a farm. My father was a truck driver and my brother was in the military, so even as was mucking out a barn I was thinking about moving away. I was a terrible voyeur and watcher, always thinking in terms of good material. There’s a line in a play of mine where two guys are talking at a bar and another guy walks past and one guy says to the other, “God, I’m so fucking glad I’m a guy.” “Why’s that?” says the other guy. “Because I don’t’ have to date them.” I think that was one of the truest things I wrote.’

Aren’t you just a tad hard on men? Are women as innocent and men as corrupt as you portray them in the movie? The woman is a flopsy bunny happily nibbling grass who is devoured by men who are slavering he-wolves.

‘I think that guys by themselves are great. Put them with other guys and they do turn into wolves – everything is suspect, everything is open to ridicule. And yeah, I do think women are in many ways better than men.’

I suspect that your film won’t be quite as controversial here as it was in the US. Not because we don’t have those kind of men – but because British culture isn’t quite so prudish. Also, the fuck-you culture is more developed in the US. Many straight American men I’ve met seem to talk about nothing else other than who they fucked, literally or metaphorically. There’s such a constant stress on being the fucker not the fuckee…

‘That’s absolutely right.’

Another reason why they’re glad they’re not women.

‘Yeah, and I think that it’s precisely the self-recognition that’s the problem. As with the audience for a Restoration Comedy the audience wants to go, oh yeah, I recognise that person, not oh God, that person’s me! The only people who have said to me, God, that would never happen are the ones I suspect of being most like Chad.’

The rage of Caliban in the mirror.

‘Exactly. There were a number of incidents like that in the States when we were trying to sell the film. Usually, it would be female executives pushing the film and then it would reach the invariably male boss guy at the top, who’d go, “That’s not funny. That’s not real. These things don’t happen. I’m not releasing that.” I think that part of the reason why the French enjoyed the movie so much was because they thought it was a reinforcement of the idea of the ugly American and so not a French problem at all.

The scene between Chad and the black employee where he makes him get his balls out is rather strange. It seems to hint at a motivation for Chad – that he’s a repressed homosexual, or that repressed homoeroticism is the dynamic behind all these guys’ actions – but then takes it away.

‘It’s all in Aaron’s face. He just did it on the day and you couldn’t tell what Chad was thinking. Is he fucking this guy up? Is he fucking him? Is he interested in him sexually? There’s all these things going on and you can’t say which one is true or whether they’re all true or all false.

He certainly stares very intently at the lad’s balls for a beat or two too long….

‘Yeah! He certainly does that.’

Whatever the film’s merits as an intervention in the sex war, it certainly has its moments as a black comedy. Some of the executive scenes are piss-yourself funny. In one Chad leafs through the company gazette – you never see the men working; the women however type furiously while the men wander around looking important – picking out all the people he hates.

‘He’s a total fucking fuck, that guy!’ he points. ‘And this one here, Jeez, you know him? He represents a whole new type of fuck!’

When the man he’s been talking to leaves the room, another colleague asks him, ‘Do you like that guy?’

Snorts Chad, ‘What, that fuck?’

Further reading:

Funny-Peculiar Men: Laurel & Hardy

Tonight the BBC screens Steve Coogan and John Reilly’s well-received 2019 film Stan & Ollie’, about the most famous comedy duo’s disastrous, almost-posthumous 1953 tour of Britain – and also their love for one another. Or at least, our investment in the idea of it. Back in the no-homo early 1990s me and my pal Nick Haeffner wrote a newspaper feature on the ‘queer’ appeal of their on-screen relationship that was cruelly spiked. With Nick’s permission, I expanded it into the version below and included it as a chapter in my 1994 book Male Impersonators .

(Of course, the conclusion is entirely wrong: Rick Mayall and Ade Edmondson weren’t the 90s inheritors of the Laurel and Hardy tradition – it was a cartoon cat and chihuahua….)

—————-

Stan: Well, what’s the matter with her anyway?

Ollie: Oh, I don’t know. She says I think more of you than I do of her.

Stan: Well, you do don’t you? 

Ollie: We won’t go into that! 

Stan: Y’know what the trouble is?

Ollie: What?

Stan: You need a baby in your house.

Ollie: What’s that got to do with it?

Stan: Well, if you had a baby it would keep your wife’s mind occupied; you could go out nights with me and she’d think nothing of it.

Their First Mistake, 1932

SUGGESTING THAT CINEMA’S most cherished comedy duo might be homosexual is not something you are likely to be thanked for. But this is precisely what Vito Russo does in his 1987 book The Celluloid Closet. Boldly claiming Laurel and Hardy for the history of gay cinema, Russo points out that in films like Their First Mistake (1932), the fat man and the thin man exemplified the ‘perfect sissy-buddy relationship, which had a sweet and very real loving dimen­sion’ with ‘unmistakably gay overtones.’

Could ‘buggery-pokery’ really be at the root of Stan and Ollie’s relationship – a relationship which has endured as the most fondly regarded cinema partnership of all time? Could their videos, amongst the all-time best-sellers and considered perfect children’s entertainment, be promoting some kind of queer Eros? Or is this rather the result of over-heated analysis, the product of the perverse imagination of gay critics?

Laurel and Hardy’s classic silent short Liberty seems to con­firm the Russo reading, in the most explicit way. Stan and Ollie play convicts on the run, who, in their haste to change into civvies, manage to put on each other’s trousers, which, given their famously contrasting shapes, proves somewhat impractical. There then follows a sequence of events that will be only too familiar to many gay viewers. Frantically, they try to swap their pants in an alleyway, behind some crates and in the back of a taxi. Each time they are frustrated by being discovered by some horrified passer-by, includ­ing: a housewife, a shopkeeper, a young heterosexual couple and a policeman. Sheepishly they scurry off in search of some other inti­mate place to effect their exchange (a building site, as it happens). 

Even critics unsympathetic to homosexuality have noted the sexual script here: as French film critic Andre S. Labarthe observed: ‘Liberty offers to anyone who can read, the unequivocal sign of unnatural love.’ 

But others have reacted indignantly to the suggestion that there could be anything ‘unnatural’ in the fat man and the thin man’s relationship. ‘There is something rather absurd about dis­cussing this seriously at all,’ harrumphs Charles Barr in his book Laurel and Hardy, responding to Labarthe. What is revealing is not so much Barr’s response as the example that he selects to refute the imputation: ‘Their First Mistake surely gives, to anyone who can read, an explicit rebuttal of Labarthe’.

In Barr’s analysis, the signs of ‘unnatural love’ represent in fact, through infantilization, the very naturalness and purity of Stan and Ollie’s love: ‘since their mental processes, particularly Stan’s, are those of nursery children, one takes it for granted that they should share a bed as in the nursery.’ Their infantilism, in other words, guarantees their ‘pre-sexual’ status.

This response by Barr sounds a bit like a dismissal of filthy foreign slanders, reminiscent of Leslie Fiedler’s remark in Love and Death in the American Novel that, ‘in our native mythology, the tie between male and male is not only considered innocent, it is taken for the very symbol of innocence itself.’

In effect, Barr is defending the myth of America itself, positioning the purity of the Great Ameri­can Childhood between Laurel and Hardy and those who would seek to corrupt their legacy. ‘After Mark Twain,’ writes Fiedler,

‘one of the partners to such a union is typically conceived of as a child, thus inviting the reader to identify with the Great Good Place where the union is consummated with his own childhood …’

Laurel and Hardy’s own ‘innocence’ serves to keep the critical lid on a veritable Pandora’s box of forbid­den desires. We laugh at their ‘queer’ antics to relieve our discom­fort at their associations. But we also enjoy that discomfort. This is why both Barr and Labarthe are correct. Stan and Ollie by their own behaviour reveal that they are not so innocent after all: why else would they display shame when discovered trying to swap their pants?

In Their First Mistake Ollie is sued for divorce by his wife (with Stan named as ‘the other woman’). The action then centres around Ollie’s incompetent attempts to run a house and look after an infant. Eventually he and Stan end up in their bed with the baby. Ollie falls asleep but is awoken by the baby’s cries. Half asleep, eyes closed, Ollie reaches over with the feeding bottle, but it inevitably ends up in Stan’s mouth who is sleeping alongside him, cuddled in his arm. Stan instinctively sucks it dry in his sleep.

The scene’s humour depends precisely upon reading this as both ‘innocent’ and ‘queer’, with the second reading held under the first. In other words, the signified ‘pre-sexual’ status of Stan and Ollie defuses the threat of the bed scene but does not remove the charge – if it did, where would the gag be? The disavowal of Stan and Ollie’s queerness does not erase it, otherwise they would never have cut it as a comedy duo and would have long been forgotten.

Ollie’s oral gratification of Stan is ‘funny’ precisely because to take it any other way would be shocking and indecent. The absurd protects itself against enquiry by salvaging the disturbing reading beneath the innocent one — by humorous ‘contamination’. Thus ‘there is something rather absurd about discussing this seriously at all’. In other words, Barr continues the disavowal through the idea of the ‘joke’.

Of course, Laurel and Hardy are not ‘gay’. But they are clearly not ‘straight’ either. Attempts by gays to claim them as ‘the ultimate gay couple’ almost miss the point. Laurel and Hardy’s dalliance with perverse signifiers – their ‘queerness’ – is actually a measure of their gender nonconformity as much as, if not more than, a sign of sexual deviation. Their refusal/inability to perform heterosexuality and play the role of ‘men’ is what defines them. 

This is the other mean­ing of their infantilization, their escape from the usual masculine standards. Unable to hold down a job for the length of a film, irresponsible, cowardly, living in the shadow of their Amazonian wives and regularly given a good pasting by them, our heroes are wonderfully, thrillingly catastrophic failures as men. Which is of course why we love them — gay or straight.

In her book Gender Trouble, Judith Butler argues that from a queer perspective heterosexuality prescribes ‘normative sexual positions that are intrinsically impossible to embody’. These in turn become ‘an inevitable comedy,’ and heterosexuality becomes a ‘constant parody of itself’. But the popularity of comedy duos like Laurel and Hardy show that this perspective is not exclusive to lesbians and gays. The particularly rigid enforcement of gender roles that ac­companied the arrival of capitalism and the sexual division of labour still rankles in the popular subconscious, and any ‘safe’ revolt against them, especially the transformation of ‘straight’ roles into pantomime, is enthusiastically welcomed.

Laurel and Hardy base their own brand of sex-role panto on the impossibility of the demands of manhood. The joke, so to speak, is on masculinity. This is even suggested in the title of their first headline movie together, Putting Pants on Philip (1927). In it Stan plays a kilt-wearing Scotsman visiting his American uncle Ollie, who is embarrassed by his nephew’s unorthodox leg-wear. Despite Stan’s portrayal as – of all things – a woman chaser (a peculiarly jarring image), most of the jokes revolve around Stan’s ‘skirt’. 

At one point Stan even treats us to a bizarre premonition of Marilyn Monroe’s trademark by standing over a ventilation grille, with predictable results. At this, women in a crowd that has been attracted by Stan’s strange apparel faint and a policeman warns Ollie, ‘This dame ain’t got no lingerie on.’ It is not Stan whom we laugh at, but the social agonies of the respectable gent played by Ollie who desperately tries to get his nephew kitted out in some ‘proper’ masculine attire, to no avail.

In a later silent, You’re Darn Tootin (1928), the trouser motif, or rather the lack of them, is taken to glorious extremes. It climaxes with the duo’s infectious mayhem embroiling a whole street full of men in one of their tiffs (brought about by their failure, once again, to success­fully perform a job). Soon trousers sail through the air in a ‘de-bagging’ orgy. No man, however dignified, is safe: workmen, busi­nessmen and even policemen succumb to the irresistible chaos Laurel and Hardy have brought to the masculine world – and quite literally lose their trousers. The gag is simple but universal in its effective­ness, relying on one basic assumption: men and the way they take themselves so seriously are actually the biggest joke going – just pull their pants down and you’ll see why.

Stan and Ollie, meanwhile, waltz away from this scene of masculine devastation sharing a pair of trousers. Unmanly men they may be, but together they have just enough dignity to go round after the ‘real men’ have been stripped of theirs.

‘Pants’ also symbolize the civilization and refinement of the ‘nether regions’; their loss stands for disorder. For the Russian critic and medievalist Bakhtin, laughter brings the mighty low and turns the natural world upside down – returning us to the body. The carnivalesque in our comic duo’s films resides most obviously in Ollie’s belly and bottom: soft, wobbly, outsized and irresistible, they are hardly ever out of frame. Especially that bottom.

The arse is the first line of defence in the paranoid masculine struggle against being ‘unmanned’. It is the inevitable site of floods of jokes designed to allay fears about being penetrated, sexual passivity and ridicule. And in case we should forget Ollie’s laugh­able arse and all that it represents, a stream of missiles launch themselves with unerring accuracy at his flabby flanks: water jets, nails, arrows, pitchforks, shotgun pellets and pins ‘prick’ his bot­tom in a sadistic torture that makes us squirm while we guffaw.

And, true to Bakhtin’s carnivalesque characterization of popular humour, everything these ‘crap’ men touch turns to shit. Objects exist only to be broken; conventions, to be flouted. Now wincing, now cheering, we follow their sniggering trail of destruc­tion to a millionaire’s trashed mansion, to a banquet become a battlefield, or to the remnants of a grand piano – the ultimate symbol of failed bourgeois pretension. 

In the anally-fixated, scato­logical humour of popular comedy, shit, bottoms and mess are gleefully celebrated as an antidote to the repressive strictures of high-minded middle-class respectability: bathos triumphs over pathos; the ridiculous over the sublime. Mess, destruction and disaster, epitomized in the custard pie fight, are fundamental fun. 

If their humour is medieval, then Stan and Ollie’s relation­ship is more modern. Inhabiting a resolutely hostile world where nothing goes right, the inadequate co-dependents that are Stan and Ollie have only each other to count on or blame: ‘That’s another nice mess you’ve gotten me into!’ We identify not only with their hopelessness but with their love. We can laugh at their spiteful, shin-kicking, eye-poking squabbles only because we are sure that their love will endure. We know that out of the rubble of a Beverly Hills villa, the heap of torn trousers and the sea of ‘custard’, Stan and Ollie will emerge unscathed and indissoluble; survivors of everything the world can throw at them.

So admirable is their love that very often it is set against conventional male heterosexuality, as both a resistance to it and, for all our silly pair’s ‘crapness’, as a favourable contrast. Pack Up Your Troubles (1932) begins with war being declared and Stan and Laurel unsuccessfully trying to evade conscription by faking inval­idity (again their unmanliness allows them to display traits, in this case cowardice, that other men are forbidden). Once inducted into the army, they continually demonstrate their hilarious inability to perform the martial myth of manhood. In drill they are, needless to say, disastrous. Stan cannot get the hang of left and right and so hooks his arm around Ollie’s. 

True to form they both end up marching in the wrong direction — arm in arm. They are sent to the trenches, where their love continues to defy the expected manly performance: we see them at reveille in the same bed, arms wrapped around one another with their feet pressed against a hot water bottle. A sergeant major barks at them and orders them to capture some Germans. Their bungling ineptitude saves them from certain death and wins the day without the death of a single soldier, American or German.

One American soldier, however, is captured by the Ger­mans. Stan and Ollie resolve to visit his baby girl on their return home. On their visit they discover that she is being ill-treated by her foster parents. We see the girl being deprived of love and affection by uncaring husband and wife, especially the husband who is tyran­nical and sadistic. On this scene of glum misery the door opens and it is good old Stan and Ollie, clearly representing ‘love’. Naturally they rescue the girl from her ogre foster father and set about trying to locate her grandparents (what, I wonder, would be the popular reaction to the kidnap of a little girl from her heterosexual guard­ians by two men who lived together if it occurred off screen?). Tracing her grandparents proves problematic – they only know their surname: Smith. This provides the entree into a series of gags.

The first Mr Smith they locate turns out to be a boxer. When the door opens Ollie cheerily announces, ‘We’ve got your son’s child!’ ‘Blackmail, eh?’ replies the boxer and punches Ollie on the chin with a bone crushing right hook.

In another ‘Smith’ confusion they bring mayhem to a bour­geois wedding ceremony, leading the father of the bride to think that the little girl belongs to the groom. The wedding cancelled, the bride rushes over to Laurel and Hardy and thanks them effusively for saving her from an unwanted marriage. Once again our lovers manage to upset the heterosexual applecart in heroic fashion, offer­ing a moral contrast in their understanding of love to that of the cynical male characters they encounter who are sadistic, violent, selfish and callous. It is instructive of Laurel and Hardy’s relation­ship that a film that begins with a declaration of war and conscrip­tion quickly devotes itself to a sentimental storyline about children.

Alas, the parody of masculinity and the example of another kind of loving that our boys provide us with is dependent, finally, upon the exclusion of women. This is shown in Their First Mistake: the problem Ollie and Stan are debating is how to get the women out of their life. Any femininity entertained by them in the form of their frequent dragging up, for example, is a mere semblance (although it has to be said that Stan is unnervingly convincing in a frock). Real femininity, in the shape of their knuckle-dusting wives, is something to flee from – however, in contrast to the tradition, these fearsomely strong women are also very attractive.

Given this, it is perhaps unsurprising that the popular international Laurel and Hardy fan club is called Sons of the Desert, after the film of the same name where the boys can go to a convention of their men-only Sons of the Desert club in Chicago only by tricking their wives. Of course their wives find out and there is hell to pay.

This exclusion of women is an almost universal tradition in male comedy duos. From the sleeping habits of Jerry Lewis and Dean Martin or Morecambe and Wise to the drag extravaganzas of It Ain’t Half Hot Mum, any transgression of masculine standards is predicated upon the maintenance of a boys-only environment including even the 1990s out-of-the-closet comedy of Terry and Julian. Red Dwarf, a comedy set in space, takes this maxim to the cynical extreme of having the only female character played by a computer – i.e. femininity literally disembodied. (This is why Dawn French and Jennifer Saunders’ all-female comedy can be so refreshing and why their vengeful impersonations of men, complete with ball-scratching and fat arses escaping from jeans, so hilarious.)

However, it is Adrian Edmondson’s and Rik Mayall’s double act that must be the direct inheritor of the Laurel and Hardy tra­dition in Britain; like our defunct duo they are utterly ‘crap’ men and for them everything exists to be destroyed. Of course, their relationship is depressingly up-to-date. They sleep in separate beds and are spectacularly cruel to one another without respite in an almost ritualistic fashion; they are not allowed any of the tender moments that Ollie and Stan enjoyed in between the nose-twisting and foot-stamping. 

Nevertheless Rik and Adrian remain together and their tainted, twisted ‘love’ survives an equally tainted, twisted world. And, as with Laurel and Hardy, the rectum is both an exclamation and a question mark hanging over them – a fact freely acknowledged in the title of their latest incarnation: Bottom.

It is not, as some would have it, an age of innocence that has been lost, but rather an impossible tenderness between men.

In an interview towards the end of his life, Foucault sug­gested that the rise of homosexuality as an identity has coincided with the disappearance of male friendships:

‘the disappearance of friendship as a social relationship and the transformation of homosexuality into a social, political and medical problem are part of the same process’.

Perhaps what we have seen in the period since Laurel and Hardy is an increase of the presence of homosexu­ality as a thing to be disavowed in male-to-male relations, rather than its sudden arrival. If male-to-male ties were once taken to be ‘the symbol of innocence itself’ then perhaps this was only through a suspension of disbelief that is no longer tenable in an era when homosexuality is so much more visible.

In Ollie and Stan’s day the audience’s anxieties/interest in queerness could be titillated and the joke could safely be substituted for its actual expression: their behaviour could be ‘funny’ in a sense that was ‘peculiar’ but disavowed by being funny. But nowadays this mechanism, even with infantilization and the exclusion of women, seems unable to cope with any tenderness between our male comics. Looking back, contemporary audiences can enjoy the antics of the fat man and the thin man because, like Barr, they place them in a pretended pure and innocent past — ‘the Great Good Place’ — that never existed. 

Finally, perhaps Laurel and Hardy are regarded with such fondness today because they represent an impossible contradiction: innocence and queerness. They are men who are in every sense ‘impossible’ – then, and especially now: impossibly ‘funny’ and impossibly touching. Reports that Stan was ‘inconsolable’ after Ollie’s death only heighten our own sense of loss at the passing of their screen affair.

Nick Haeffner’s new solo album A New Life Awaits You is available on Band Camp

The Last Gay Picture Show

From tortured lawyers, drag queens and cowboys to Mickey Rourke — on the Fiftieth anniversary of Victim the film that started it all, a concise history of the birth, boom, and bust of the big gay movie by Mark Simpson

A tortured, bequiffed Dirk Bogarde, backed into a corner by his wife’s questioning, shouts:

“I STOPPED SEEING HIM BECAUSE I WANTED HIM! DO YOU UNDERSTAND??”

The up-and-coming barrister played by Bogarde in the 1961 classic Victim is coming out. In case the audience hasn’t understood, his wife, played by a young, pretty and very English Sylvia Syms rams the point home to the audience, screaming:

“YOU WERE ATTRACTED TO THAT BOY LIKE A MAN IS TO A GIRL!”

Strong stuff, for its time.

This was no ordinary coming out. This was, in fact, the debut of the Big Gay Movie: a form that was to flourish for the next half-century but seems to have peaked with the commercial and critical success of Brokeback Mountain and Milk in the noughties. Fifty years after Bogarde (who was impeccably discreet about his own sexuality) became the first man to out himself on the big screen, the gay-themed mainstream movie feels distinctly past its prime.

The first English-language movie to use the word “homosexual,” Victim caused a scandal in the United Kingdom and was banned in the United States. A plea for sympathy and tolerance and also pity for the victims of “nature’s cruel trick,” it was intended to change attitudes and the law: Any sexual contact between males was illegal in the U.K. at the time. Six years later, in 1967, homosexuality was decriminalized — and Victim was credited with helping bring that about.

It also became the gay movie template for decades to come. That template typically consists of four melodramatic parts: the closet, coming out, homophobia, and… uplift! And like Victim, gay movies also tended to display a slightly condescending yen to educate the ignorant masses out of their prejudices, while simultaneously catering to their curiosity and voyeurism about this curious new species, The Homosexual.

By the end of the ’60s, America had begun to get over its shock at hearing the word “homosexual” and along came The Boys in the Band, the U.S.’s first Big Gay Movie, one that invoked the H-word repeatedly — as a condition one had to reluctantly accept. “You will always be homosexual…. Always, Michael. Always. Until the day you die.” Like VictimThe Boys in the Band elicited sympathy and pity for homos, not least for the impressive amount of self-loathing they display. As one of the “”boys” says toward the end of a nightmare party that isn’t very gay at all: “If only we could stop hating ourselves so much.”

But the movie was already seriously dated by the time it made it to the screen — the Stonewall riots had exploded the year before, and the homos were no longer crying into their martinis. Instead, they were throwing Molotov cocktails and shouting about “gay pride.” Gay activists had overturned the notion of the gay passivist.

By contrast, five years later The Rocky Horror Picture Show (1975) was entirely of the moment — and timeless. Still strutting it’s fishnetted stuff to this day, the longest-running theatrical release in movie history is the least dated, most relevant gay movie ever made — perhaps because it’s not really gay at all. There is no plea for sympathy or tolerance, no condescension, no moral uplift. Not even gay politics or pride. It’s just a really fucking great party to which everyone is invited. Even Brad and Janet. It’s pansexual science fiction that predicts a postsexual future in which queerness would no longer be an issue — because everyone was going to be a little bit Frankenfurter.

Cruising, released in 1980 and picketed by angry gay activists at the time for its “homophobia,” also proved prophetic, but nightmarishly so. Al Pacino plays a straight New York cop assigned to investigate a series of murders of gay men by joining the city’s gay leather S&M scene — but finds himself, like the 1970s itself, strangely drawn to the gay world. But the gay serial killer stalking the streets of New York City turned out, of course, to be HIV. The “gay plague” of the 1980s and the right-wing moralistic backlash on both sides of the Atlantic stopped the sexual revolution in its tracks and firmly quarantined gay from straight.

In this climate of fear and hatred, Maurice (1987), ostensibly an adaptation of the E. M. Forster novel of the same name, seemed almost like a rerun of Victim—but this time with some actual sex thrown in. James Wilby, struggling fetchingly with Edwardian repression, is told solemnly by a sympathetic confidante: “England has always been disinclined to accept human nature.”

Tom Hanks’s dying, closeted gay lawyer in 1993’s Philadelphia, released just before combination therapy galloped to the rescue, is a grim gay melodrama that won him an Oscar. But it wasn’t long before feel-good and fabulous films swished into view: The Adventures of Priscilla, Queen of the Desert (1994), Beautiful Thing (1996), and The Birdcage (1996), the highest-grossing LGBT-related film ever released in North America. They were celebratory, destigmatizing films about coming out and taking on homophobia — but in order to keep the now-familiar gay movie themes sounding fresh, they had to be set preferably in a public housing project or in the Australian outback. In drag.

By the noughties, gay movies had to resort to time travel to sustain the pathos. Brokeback Mountain (2005), Milk (2008), and A Single Man (2009) were all gay costume dramas, set in an age when homophobia was a life-and-death issue — and the gay movie wasn’t an exhausted form.

Fittingly, the end of the last decade also saw the release of I Love You Phillip Morris, with Jim Carrey and Ewan McGregor as unlikely jailbird lovers. It’s breezily casual about homosexuality — we see Carrey noisily buggering a man in the first few minutes of the film — and it refuses to offer the usual uplift or moralizing. The Aids death scene at the end of the movie, in which the con man played by Carrey cheats death, is an astonishing rebuttal to the mawkishness of Philadelphia. Our gay anti hero lives, but in a sense the gay movie dies.

And not a moment too soon. One of last year’s most acclaimed movies, The Kids Are All Right, only handles homosexuality obliquely, as though the topic has become passé. It’s a conventional Hollywood break-up-to-make-up romantic comedy with some less conventional comic details — such as sperm donors and lesbian cunnilingus to gay porn. A same-sex couple faithfully reproduces the heterosexual monogamous nuclear family and its neuroses. Or as The Christian Science Monitor put it, the “family complications in The Kids Are All Right are almost reassuringly recognizable.” Sexuality isn’t the issue of the movie (which could have been called The Kids Are All Straight). Normality is. Gays as a species just aren’t terribly interesting anymore.

But perhaps the greatest proof of the genre’s demise may prove to be Mickey Rourke’s strenuous attempt to revive it. The 58-year-old plastic surgery devotee is currently making and starring in a biopic about 36-year-old gay British rugby star Gareth Thomas. Rourke read Thomas’s story of coming out in Sports Illustrated. “To be a man who plays rugby who is gay and to live with that secret for the amount of years that Gareth had… it takes a lot of courage,” he said recently. Rourke is clearly drawn to Thomas’s tale because it represents the final frontier of the Hollywood coming-out story: a gay guy in the gritty man’s man world of pro rugby. You can see the pitch: another Brokeback Mountain, but with communal baths, even more sheep, and a happier ending.

True, Thomas’s biography does offer plenty of conventional gay movie plot lines: While closeted, he prayed to be straight; upon coming out he dealt with an inevitable divorce from his wife. But Thomas himself is clear that he doesn’t want the film to be about his sexuality: “I don’t want to be known as a gay rugby player,” he said. “I am a rugby player first and foremost.” Adding, somewhat unnecessarily, “I am a man.”

In other words, he doesn’t want it to be a gay movie. And who can blame him? After all, it’s one thing to be played by a 58-year-old Hollywood actor when you’re still in your 30s. But it’s quite another to be trapped inside a 50-year-old and now defunct movie form.

(Originally appeared in Out magazine)