My initial interest in the notion of anima was very
Jung homosexuality. The concept, for whatever reason, lacked a personification that would attract my attention. The breadth and ambiguity of anima function confused me. The applications of the notion - that for me are extremely important in any discipline that I study - not evident.
I was particularly interested in the manifestations of anima in the North American gay community. At the onset of my research I asked myself whether there was enough evidence to infer the existence of a "preliminary" link between anima function and homosexual men, which would justify a more thorough exploration of the issue.
One of the most apparent pieces of evidence confirming that link Jung homosexuality the classical Jungian theory stating that gay men's biological masculinity required a psychological feminine presence. Furthermore, I realized that if we considered some facets of the anima function and a "stereotypical homosexual" we would see that the adjectives used to describe the anima-energy - emotional, instinctual, touchy, sentimental, involved, spontaneous, and creative 1 - often gay men.
Lastly, I became even more interested when I read that Jung and Jungians linked the "problem" of homosexuality to the anima function. After seeing these introductory connections it, indeed, seemed to me that the relationship between anima and gay men required further investigation. I attempted to conduct such an investigation through the Jungian analysis of the gay culture in pre- and post-Stonewall periods. In conducting cultural analysis, Jungian psychology often relies on myths.
However, it is somewhat problematic to centre gay cultural analysis solely on this particular form of expression. Even though Jung homosexuality is some emerging work on the relationship between homosexuality and traditional mythology, this work is yet in Jung homosexuality preliminary stages.
It will primarily satisfy academic curiosity, but ultimately fail to reflect actual happenings in the collective psychological environment of gay men. This will occur due to the apparent lack of resonance between gay culture and classical mythology.
The reasons for this lack of resonance are quite complex, and seem to result from a relative collective inaccessibility of the gay mythological material in North America.
Traditionally myths have been accessible - in that they were passed down from one generation onto another - and collective - in that they were shared in a group medium and in that they expressed common concerns. Gay myths, though, that may actually have existed in pre-Stonewall North America, were quite hidden from the eyes of a general public. Traditional myths, on the other hand, failed to address the concerns of homosexuals.
Even if we make an albeit tentative assumption of gay myths' we will still fail to show the presence of a group medium in which that mythological material could have been shared. Without this medium one of the main characteristics of mythology - that is of its collectivism and resulting objectivism - is jeopardized.
Nonetheless, mythology is a fundamental part of any human culture. And as we know today, there are no human societies without culture. I believe that in the pre-Stonewall North American gay
Jung homosexuality, film became a medium for gay mythological expression.
Cinema, by its very nature, was both accessible and collective. As Daniel Harris suggests, it united geographically separated gay men into a single Hollywood-mediated collective fantasy, fostering the feeling of belonging and security. More importantly some almost fatalistic and, perhaps, even synchronistic reason it indirectly dealt with a multitude of gay concerns ranging from Jung homosexuality stratification to getting a man of one's dreams.
Hence, movies gradually became the gay myth book.
Jung homosexuality Hollywood transformed itself into the gay Mount Olympus. And unbridled women became the ultimate goddesses in the realm of the queer fantasy. The gay fascination with the shrewd female character was so tremendous that it became known as "Diva Worship" - an act of a truly mythical magnitude in the pre-Stonewall gay environment. It was the collective nature of this phenomenon that filled a void that traditional mythology could not satisfy.
Paul Roen nicely captured the closeness of the relationship between Divas and gay men.
Women such as Bette Davis and Mae West, to give but two examples, have become gay traditions, "Jung homosexuality" memory lovingly handed down from one generation to the next. Individual men, on the other hand, are notoriously a matter of taste.