October is an important month in the LGBT calendar. Aside from being GLBT History Month and "National Coming Out Day," our community’s most popular and historic holiday doesn’t come until the end of this month.
This holiday predates recorded history and captures the essence of sex and gender variance to a much greater degree than the activist holidays. Just open the pages of any LGBT print or online publication during the first weeks of November and you will see what we were doing on October 31. In the words of the lesbian poet and scholar Judy Grahn, Halloween is "the great gay holiday".
I love Halloween. To me, October 31 is a special day and night, though I don’t go out as much as I used to. I certainly enjoy writing about it, and try to produce a Halloween article every few years.
Once thought to be a children’s holiday, Halloween is almost as popular with adults. According to Nicholas Rogers, author of Halloween: From Pagan Ritual to Party Night, “Halloween has become a major party night for adults, arguably the most important after New Year’s Eve”
Halloween is a corruption of All Hallows Eve, which is traditionally observed on the night before All Saints Day or All Hallows Day. Like other Christian holy days, Halloween was adapted from a pagan festival, in this case the Celtic feast of Samhain.
According to the Encyclopedia Britannica, Samhain "was the eve of the new [Celtic] year and was the occasion for one of the ancient fire festivals when huge bonfires were set on hilltops to frighten away evil spirits." On Samhain, the Celts believed, the spirit world and the mortal realm come into close contact and spirits can slip out of their domain to visit our world.
Today, followers of the Craft or Wicca still observe Samhain as the greatest of eight seasonal sabats. Rich Wandel, an openly gay high priest of Wicca, told the authors of The Gay Almanac that “Samhain is a time of connection to those who have gone before us and will return again. It is my favorite ritual, and is one we never let the students lead. We do it ourselves, because it is important, particularly in terms of the many friends that all of us in our communities have lost.”
While Halloween is enjoyed by everyone, “it has been the gay community,” Rogers tells us, “that has most flamboyantly exploited Halloween’s potential as a transgressive festival, as one that operates outside or on the margins of orthodox time, space, and hierarchy. Indeed, it is the gay community that has been arguably most responsible for Halloween’s adult rejuvenation.”
What William Stewart, writing about Halloween in Cassell’s Queer Companion, called “the gay festival par excellence.” Long before there was Disney, Halloween was and is the original Gay Day.
In Another Mother Tongue, her cultural history of LGBT communities, Judy Grahn wrote about Halloween and its significance to us. Halloween, Grahn wrote, is a special holiday for LGBT people, who in many societies served as priests, witches, shamans, healers and intermediaries between the mortal and spirit worlds.
The ancient Celts tried to ward off Samhain spirits by offering them gifts or scaring them away with jack-o-lanterns. As Grahn put it, “impersonating a spirit is the only safe way to travel outdoors on Halloween. And who could better imitate spirits than the gay people whose traditional priestly role required just such intercourse with the spirit world?”
Grahn concluded, “and the dangerous business of crossing over from one world to another help explain why Halloween is the most significant gay holiday.”
According to William Stewart, “Halloween has always been a time of year when the gay community experienced greater freedoms. Even in the 1940s and 1950s when police harassment of gay bars was at its height, Halloween was the one fairy-tale evening when the drag queens could come out with impunity.”
In Wide-Open Town: A History of Queer San Francisco to 1965, historian Nan Alamilla Boyd wrote about Halloween parties that were held at the Beige Room and other San Francisco bars back in the fifties, which “included not simply a drag ball and a parade of queens, but the selection of the best dressed participant.”
In New York City, Rogers wrote, by the mid-1970s “gay promenades had become a constituent feature of the Greenwich Village Halloween celebrations. Beginning in 1974 as a counter cultural event for the Village arts community, this annual parade, with its puppets, floats, and revelers, has become a fixture in Gotham’s calendar.”
Halloween's appeal to the LGBT community goes beyond that holiday’s historical or spiritual connotations. I believe that it has a lot to do with our role as outsiders in society; our propensity for cross-dressing and gender-bending; our love for the unusual and the fantastic; our ability to find humor in the absurdities and misfortunes of life; our fascination with festive costumes and the world of make-believe; and our special capacity to have fun.
While others might treat Halloween as trick or treat for children, we observe and cherish it as a day and night in which we can do away with dull, ordinary, dumb reality and be our fun, exotic, erotic selves.
To me, Halloween is a time to be myself, let loose, wear an outrageous costume (or nothing at all) and forget about my individual and communal problems in the company of like-minded souls. So whatever you do on this very special night, remember to be careful, play safe, and to enjoy yourselves. After a few thousand years, we should be able to do it right.