Leather subculture
Leather subculture denotes practices and styles of dress organized around sexual activities that involve leather garments, such as leather jackets, vests, boots, chaps, harnesses, or other items. Wearing leather garments is one way that participants in this culture self-consciously distinguish themselves from mainstream sexual cultures. Many participants associate leather culture with BDSM practices and its many subcultures. For some, black leather clothing is an erotic fashion that expresses heightened masculinity or the appropriation of sexual power; love of motorcycles, motorcycle clubs and independence; and/or engagement in sexual kink or leather fetishism.
History
The emergence of gay leather as a coherent subculture can be traced back to the second half of the 1940s and the 1950s in major cities of the US. Later, it also developed in other urban centers in most industrialized capitalist countries. While gay leather developed 20 years after heterosexual European and American fetish styles, it did so relatively isolated from those existing circles and organizations.Although there is some evidence of BDSM activities among gay men before the Second World War, this "pre-leather" scene has not been extensively researched. Due to pathologization and criminal prosecution of homosexuality and kinkiness in many parts of the world, many practitioners were extremely cautious and secretive about their activities. As a result, only few sources have survived. The same is true for the early days of the leather scene after World War II. One exception is Samuel Steward who lived in the US and extensively documented his kinky sexual encounters with other men. He also was part of a study of gay BDSM practices by Alfred Kinsey in 1949.
Formative Years (1940–1968)
The formative period of gay leather subculture took place in the 1940s and 1950s. It mainly originated from two groups: Post-WWII California bikers in Los Angeles and "pre-leather" butch BDSM practitioners in New York City. The leather look first emerged in Los Angeles and subsequently was adopted by men in New York City, Chicago and San Francisco in subsequent years. A significant portion of the leather community consisted of queer servicemen and servicewomen returning from WWII, who were congregating in large US cities after returning to their home country in 1945 and 1946.In Los Angeles, the gay leather scene developed from a broader biker-leather culture. Protective motorcycle clothing at this time was made of tough leather, usually cowhide or horsehide. Biker culture reflected a disaffection with the mainstream culture of post-World War II America, a disaffection whose notoriety — and therefore appeal — expanded after the sensationalized news coverage of the Hollister "riot" of 1947. The 1953 film The Wild One, starring Marlon Brando wearing jeans, a T-shirt, a leather jacket, and cloth biker cap that later inspired leather bike caps, played on pop-cultural fascination with the Hollister "riot" and promoted an image of masculine independence that resonated with some men who were dissatisfied with mainstream culture. The Wild One has been quoted numerous times as formative imagery by leathermen, who described its leather look as masculine, sexual and radical. Although the film did not create the symbolics of leather, it helped to standardize the masculine leather aesthetic and provided it with nationwide exposure. Artists such as Tom of Finland and Etienne, whose suggestive drawings of well-endowed leather-clad muscle men were published in Physique Pictorial and elsewhere, contributed to the spread of the outlaw biker aesthetic among gay men. Motorcycle culture also reflected some men's disaffection with the cultures more organized around high culture, popular culture, and/or camp style.
Pioneering gay motorcycle clubs included the Satyrs Motorcycle Club, established in Los Angeles in 1954; Oedipus Motorcycle Club in Los Angeles, which split from the Satyrs in 1958. As well, the gay leather community that emerged from the motorcycle clubs also became the practical and symbolic location for men's open exploration of kink and S&M. Even in those early years, different styles of gay male leather practices could be observed: Strict, formal S&M that was based on military traditions, informal "rough sex" or "buddy sexuality" associated with motorcycle clubs, and leather fetishism, as well as a mixture of all of those three. These varied widely between regions, causing much debate today over which traditions are the original or true traditions, or whether the "romanticized versions of leather history" ever existed at all. Over time, the practitioners of kink and BDSM were joined by those who were primarily interested in the aesthetics and atmosphere of the leather scene.
New York City, which was a hub for queer life at the time, had a small community of gay BDSM practitioners that was already established in the 1940s. It was organized in the form of informal social networks, mostly through word of mouth and supplemented by encoded personal ads in newspapers. Another fixture were private parties by local players. One facilitator of recurring parties between 1950 and 1953 was Bob Milne, who had moved from Boston to New York City after multiple altercations with law enforcement, including a conviction for homosexual acts in his home. He was well known beyond the city limits.
The New Yorker community appropriated California-style biker leather in the mid-1950s, probably around the release of The Wild One. Dedicated motorcycle clubs did not emerge in New York City until the 1960s, though. The earliest documented bars frequented by leathermen were a cluster of venues in New York City at 50th Street and 3rd Avenue, called the "bird circuit", namely the Golden Pheasant Restaurant, the Blue Parrot Cafe, and the Swan Club. Later, Shaw's, the Lodge, and the Big Dollar emerged as early "leather-friendly" bars. The lodge also imposed a dress code of leather, meaning mostly leather motorcycle jackets.
After Milne's departure in 1953 Frank Olson became a central player in New York City, mostly by facilitating contacts between practitioners via telephone and in leather-friendly bars, and organizing private parties in New York City and at Fire Island resort. Especially during the mid-60s crackdown on gay bars leading up to the 1964 New York World's Fair he held the loose group together. In 1970 Olson opened his own leather bar with his lover Don Morrison, the Eagle's Nest, later renamed the Eagle.
Dedicated leather bars slowly emerged between the 1950s and the 1960s in major Cities of the US and in Europe, gaining immense popularity in the 1970s. According to Lucas Hilderbrand, leather bars played an important role by giving the scene coherence as well as providing sites for assembly. Especially in the period before Stonewall, the patrons were regularly threatened by police raids. In contrast, the motorcycle clubs' regular bike runs provided opportunities for undisturbed partying and sex outdoors. In the 1970s, leather bars also became sponsors of leather contests, as well as sexual spaces, evident in the back rooms, dark corners or basements which had become a regular feature of many establishments.
From the 1960s onward, leather bars became a central fixture of gay leather life, that provided a gathering space for the community and a point of entry into the scene for newcomers. Bars also played a key role in turning leather into a consumable aesthetic and identity, often enforced by dress codes. Several influential authors, who would later write about the leather subculture, are known to have joined the scene during the mid-1960s, among them Joseph Bean, Guy Baldwin, and John Preston. As Guy Baldwin stated:
The first leather bars had their origins in ordinary venues that were regularly patronized by groups of leathermen. The best-known example of this is the Gold Coast in Chicago, which became a popular meeting place for the local scene in the late 1950s. After the unexpected death of the owner, Chuck Renslow bought it and reopened as a queer-owned leather bar in 1960. An iconic feature were the murals done by Renslow's partner Dom Orejudos, who also designed its logo and posters.
In San Francisco, South of Market became the hub of the leather subculture in the gay community in 1962 when the Tool Box opened its doors as the first leather bar in the neighborhood. operated from 1962 to 1971 on the east corner of 4th Street and Harrison Street and was often frequented by motorcycle clubs like the Satyrs and Oedipus. The Tool Box became famous nationwide due to the June 1964 Paul Welch Life article entitled "Homosexuality In America," the first time a national publication reported on gay issues. Lifes photographer was referred to the Tool Box by Hal Call, who had long worked to dispel the myth that all homosexual men were effeminate. The article opened with a two-page spread of the mural of life-size leathermen in the bar, which had been painted by Chuck Arnett in 1962. The article described San Francisco as "The Gay Capital of America" and inspired many gay leathermen to move there. When the Stud, along with Febe's, opened up on Folsom Street in San Francisco in 1966, other gay leather bars and establishments catering to the leather subculture followed, creating a foundation for the growing gay leather community.
The Golden Age (1969–1982)
The 1970s are considered the heyday of leather culture, also referred to as the Golden Age. During this time, the subculture grew by leaps and bounds worldwide, accompanied by increasing organization, diversification, improving networks and visibility. Leather bars became sponsors of leather contests, inspired by beauty pageants, as well as sexual spaces, evident in the back rooms, dark corners or basements which had become a regular feature of many establishments. Another feature of US-leather bars in the 1970s were bootblacks, e.g. the Gold Coast in Chicago and the Ramrod in New York City were fitted with bootblack stands. Another new development was the hanky code, which communicated sexual preferences through colored handkerchiefs.The first leather contest was most likely the "Mr. Gold Coast" pageant held in 1972 in the Gold Coast in Chicago, which was rebranded as International Mr. Leather in 1979. Notable sex clubs of the time include the Mineshaft in New York City, Inferno weekend in Chicago and the Catacombs in San Francisco. The "leather daddy" archetype from the late 1970s, which has sadomasochistic associations, led to the creation of the daddy archetype in queer culture.
While the scene had functioned via oral tradition and personal referral in the previous decades, the rapid growth in numerous cities was accompanied by the emergence of printed publications. This also led to greater formalization and standardization — the communities on the East and West coasts had previously developed differing traditions, such as whether S or M stood for sadist and masochist or for slave and master, or on which side keys were worn to indicate one's role. Larry Townsend's The Leatherman's Handbook is considered the first non-fiction book about the leather scene. In 1974, the first issue of Drummer magazine was published in Los Angeles, which was the most successful of the American leather magazines, and sold overseas. The publication had a major impact of spreading gay leather as a lifestyle and masculinity as a gay ideal. The magazine was focused on quality writings about leather, accompanied by erotic foto series and illustrations, and written erotica. For example, the erotic novel Mr. Benson by John Preston was first published in serialized form in Drummer magazine between 1979 and 1980 with a claimed press run of 42,000 copies per issue.
In the 1970s Berlin, Germany had a huge leather scene with several leather clubs in the area around Nollendorfplatz. The pornographic films of one of Tom of Finland's models Peter Berlin from Berlin, such as his 1973 film Nights in Black Leather, also reflected and promoted the leather subcultural aesthetic. In 1975, Europe's biggest fetish event started, Easter Berlin Leather Festival, organized annually by MSC Hamburg began hosting an annual "international leather-party" in Hamburg in 1972. Also in Europe younger men combined the aesthetic and exploration of sexual power with the gay skinhead movement and social-fraternal organizations, from the late 1970s.
Cynthia Slater's activism for women to be accepted within the gay leather scene in San Francisco during the late 1970s brought her to mainstream attention. Slater persuaded the management of San Francisco's S/M leather club the Catacombs, the most famous fisting club in the world, to open up to lesbians; it was originally a gay men's club. It operated from 1975 to 1981, and reopened at another location from 1982 to 1984. Slater was also an early proponent of S/M safety, and one of the major AIDS activists and educators during the late 1970s. Slater hosted Society of Janus safety demonstrations during the late 1970s, cultivating a space for women within the 'plurality of gay men' already present within the leather/kink/fetish Venn-diagramatic culture.
Pat Califia, who was a lesbian at the time, was an activist in the San Francisco leather subculture, and is credited for defining the emergence of lesbian leather subculture. On June 13, 1978, Califia, Gayle Rubin, and sixteen others co-founded Samois, a lesbian-feminist BDSM organization in San Francisco that existed from 1978 to 1983 and was the first lesbian BDSM group in the United States.. In recent decades the leather community has been considered a subset of BDSM culture rather than the BDSM community being considered a subset of leather culture. Even so, the most visibly organized SM community related to leather has been a subculture of leather, as evidenced by the American competition known as International Mr. Leather, and SM in the UK. International Ms. Leather was first held in 1987.
In 1979 the newly formed San Francisco lesbian motorcycle club, Dykes on Bikes, led what was then called the San Francisco Gay Freedom Day Parade for the first time and has done so ever since. Since 1994, the event has been called the San Francisco Pride Parade. The parade now has a leather contingent. By the mid-1980s, lesbian motorcycle enthusiasts in other cities besides San Francisco began to form motorcycle clubs.
Leather and Lace, a woman's leather/BDSM support and social group, was founded in Los Angeles in 1980. The women of Leather and Lace learned the "old guard" traditions from the men of Avatar. Leather and Lace had a code of conduct and a uniform that could only be worn once a member earned the right.