The Gay & Lesbian Review

now the vampire is destroyed by exposure to the sun rather than killed with a stake. This is reminiscent of McCarthyism and the quest to force dissidents—along with homosexuals—out into the obliterating light of public exposure. This need to destroy the enemy is evident in other Hammer films, such as The Brides of Dracula (1960), in which the vam- pire in torn to pieces and the remains are scattered under the shadow created by a cross. But Dracula tends to rise from the dead, as he does in Dracula, Prince of Darkness (1966). Here he returns by drinking the blood of another man—read into that what you will—but is of course destroyed by the end of the film, this time drowned under a layer of ice. He returns yet again in 1968’s Dracula Has Risen from the Grave, and is again revived by the blood of a man. T HE E RA OF L IBERATION Explicitly “gay” movies began to appear following the Stonewall Riots of 1969, starting with The Boys in the Band in 1970 and continuing with such films as Fortune and Men’s Eyes (1971), Dog Day Afternoon (1975), and Midnight Express (1978). There were also a number of “underground” gay movies, notably those of JohnWaters (1973’s Pink Flamingos and 1975’s Female Trou- ble ), and of course The Rocky Horror Picture Show (1975). Vampires in American popular culture reflected this opening of the gay closet, yielding a kind of “coming out of the coffin.” In Dracula A.D. 1972 , Dracula shows up in the late 20th century and encounters outlandishly clad hippies. The Count is wor- shipped in the film by Johnny Alucard (Dracula backwards), de- scribed by one critic as being modeled on Malcolm McDowell’s character in A Clockwork Orange (1971), “a black-clad Goth- punk vampire wanna-be.” This shock of change for Dracula was similar to what much of Middle America must have experienced seeing “out” homosexuals and gay pride parades on television. Another film, 1967’s The Fearless Vampire Killers , directed by Roman Polanski, was an early signal that sex was back. This funny, slickly produced movie helped pave the way for the more sexual, and even openly gay, vampires to come in the 1970s. Blatantly sexual vampires began to proliferate in popular cul- ture, just as open and sometimes public sexuality was becoming a major part of gay culture. In the early 1970s, European films such as Dracula’s Vampire Lust (1970), Bite Me, Darling (1970), and Jacula (1973) were released with explicit sex scenes. In 1976, Spermula was released in the U.S. with semen substituting for blood and with obvious homosexual undertones. Vampires were also becoming more sympathetic. In Count Yorga, Vampire (1970), the vampire lives in modern-day L.A., and he’s just like everyone else in his need for affection. Then came Blacula (1972) and Scream, Blacula, Scream (1973), in which a black Dracula lives, parties, and has sex in L.A. The decade ended with a re- make, Dracula (1979). The vampire, portrayed by actor Frank Langella, is attractive and highly erotic. This romantic version of the classic novel takes the emphasis away from explicit sex, as though in anticipation of the 1980s. In the 1970s, vampire literature made a big splash with author Anne Rice. In her novels, vampires live among humans, have al- ways lived among humans, and have a distinct, separate culture. This is analogous in a number of ways to homosexuality, with its wider acceptance, the realization that being gay is not a choice, and the existence of a separate and still largely hidden gay sub- March–April 2014

An Unspoken Compromise by Rizi Xavier Timane, PhD Rizi Xavier Timane, PhD, ASW, is a Nigerian-born trans- gender minister and certified grief recovery specialist re- siding in LosAngeles, California. He grew up in an extremely religious Christian home and was subjected to multiple exorcisms and other reparative attempts by his family and the church to “pray the gay away.” An Unspo- ken Compromise takes you through his journey of self- discovery and spiritual exploration including: • Transitioning while facing societal and family rejection • The religious persecution & bullying he has suffered all along Rizi’s message to the LGBT community is twofold. First, be your authentic self—it’s the only way to inner peace and happiness. Second, if you are in search of a relation- ship with God, a spiritual path to unconditional love and acceptance does exist for you free from condemnation and negative judgment. • Coming out as a trans boy at eight years old • Identifying as a lesbian in homophobic Africa

“A searing memoir.”

— Truth-out.org

“An honest and important piece of work!”

— Jami Davis, MSW

“ Dr. Timane brings up thought-provoking points and con- sistently finds ways to raise the self-esteem and value of anyone reading.…something that usually takes us at least two dirty martinis.” — Gay List Daily www.rizixaviertimane.com www.amazon.com

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