Bannon’s Lusty Lesbian’s
“Ann Bannon” — a pseudonym — now teaches college English somewhere in California, but from 1957 to 1962 she wrote and published six interconnecting potboiler novels about contemporary capital-L Lesbian life. These pulp stories are simply amazing reads — engaging, sexy, and unexpectedly illuminating. It is almost impossible to believe they were written when they were because there was — and is — so little like them. Bannon took the soft-porn/illicit-love genre and, without denying the reader’s expectation of simplistic, unlikely plot and routinely passionate characters, opened up the form to allow a serious study of three women corning to grips with their attraction to women.
Why did Bannon write potboilers and not “serious” novels? Her pulps were read, passed around, but no library carried them, and they dropped out of sight. (A few years ago, the Arno Press “Homosexuality” series, edited by Jonathan Katz, reissued four; now Tallahassee’s Naiad Press has reprinted five, leaving out the one called Marriage.) A couple of books from the same period used similar “coming out” lesbian themes — The Price of Salt by “Claire Morgan” (Patricia Highsmith) and the moving Desert of the Heart by Jane Rule — but these are straightforward novels, somewhat quiet in tone if you ignore the shock of their woman-loving protagonists. Although Highsmith and Rule were brave, Ann Bannon “got away” with much more rafter-shaking woman-chasing because potboilers aren’t subject to systematic cultural censorship. Highsmith’s and Rule’s novels lack the protective subterfuge of genre conventions. The potboiler ploy was Bannon’s strategy. Her problem was to sneak guilt-free prolesbian values past the genre’s sniggering or unsuspecting reader: to find her audience within an audience, or to create it.
Cultural values are found under any rock the culture has produced. Gemstone or flagstone, the various culture-worms are underneath. This is not to say that each rock covers the same ground. In the late 1950s, in these United States, the values most often affirmed in novels, TV shows, advertising, you name it, were the goodness of America, the benefits of progress, and the inalienable right to a home, car, and wife. Of course, these assumptions as well as others — like the status quo of blacks — were openly and covertly challenged, for that’s the way values are defined.
Yet in the late ’50s, some worms still dared not speak their name. Both “high” and popular culture evaluated homosexuality by denying it. A few exceptions were allowed: complete repression (to invoke the psychoanalytic trope) gives the repressed thing totemic power, and we certainly don’t want that. High culture managed this difficulty through a medical paradigm, defining same-sex inclination as deformity, neurosis, illness, or whatever the culture needed to contain the worm and consolidate control over it. When high culture broached the topic outside the hospital, it did so at its own peril. The spate of novels and stories about male-male love that appeared, logically, just after World War II (Gore Vidal’s The City and the Pillar, John Horne Burns’s The Gallery, Ward Thomas’s Stranger in the Land) were pulled off the market, to live on only as dog-eared documents of a subcultural underground — at least until they could be revived in more temperate commercial times. In the ’50s, if a novel was “gay,” it was not really a Novel. In this way the forbidden subject of homosex was forced to cancel out the high-cultural ambitions of its vehicle.
Popular and ethnic culture, on the other hand, gave homosexuality some living room in jokes, jazz songs, vaudeville, drag shows, pornography, and pulp lit. Homosex was allowed here, but acknowledgment is not the same as acceptance or, heaven forbid, celebration. Although it must have been pleasantly surprising to hear any mention of the guy with the pink necktie or the horsey butch with the close-cropped hair at a time when isolation and invisibility were major methods of containment, such pigeonholing was not always accurate. More important, it was rarely humane. And culture is never passive; when provided with only these exaggerated and derided models, the unformed male-loving male or woman-loving woman may feel obliged to conform to them. It’s true that once a woman-loving woman sees the butch-femme possibilities she can get away with, she will take the roles into her own hands: outsiders make tools of their chains. But lesbian inventiveness, lesbian reality, never floated to the surface. Popular culture admitted a tiny “gay culture,” but one over which those we now call lesbians and gay men had little control.
Control over culture. Attempting to control one’s culture is not as foolhardy as it sounds; culture is neither “natural” nor necessarily handed down by one’s betters. Individuals and groups can be destroyed by certain cultural values, just as we can be in vigorated and empowered by others. How does anyone gain entrance into culture? Storming Random House (why bother?) or zapping The Village Voice (as in the ’70s) may simply allow the cunningly compliant target more accurate knowledge of you. Ongoing pressure — cultural, electoral, economic, in the streets — is needed. But during the ’50s, when little or nothing honest about gay male and lesbian lives was available culturally, how could a truth teller grab a niche? Others had learned the lesson: not through high culture. So Bannon stormed the low.
College freshman Laura Landon meets junior Beth Cullison in Odd Girl Out, and after reticent testing of emotional waters, Laura falls in love and makes love with the dominant, flirtatious, but possibly nongay Beth. The risks are made clear not only through the lovers’ sensible caution, but through a subplot in which roommate Emmy is thrown out of sorority and school because she is caught making love — with a man. Bannon’s obvious lesson is that women, one way or another, have little power over their loves and lives unless they somehow take control of them. But this is a trash novel! Laura loses Beth to Charlie, though she has loved and been loved by a woman.
In I Am a Woman, the same Laura Landon leaves her cold, violent father — he never forgave her for dropping out of college so suddenly — and travels to New York, where she gets a job and falls passionately in love with Marcie, who flirts, cries, and manipulates but is just not “that way.” Laura also meets Jack Mann, the gay male deus ex machina of the series. He’s sympathetic and intelligent, yet because he falls in love with young, handsome men who don’t always fall in love back, he has a few troubles of his own. Laura matches up with the colorful, free-drinking Beebo — don’t ask — Brinker, five-ten in sneakers and pants. In the throes of passion she refers to Beebo as “Beth.” Laura finally faces her cruel father, tells him her secret, and discovers his. She knocks him out with an ashtray.
In Women in the Shadows, Laura — who’s been with Beebo for two years — can’t stand her anymore. She falls for the first woman who crosses her path. After great difficulty and indecision, she agrees to marry Jack Mann and have his baby by artificial insemination. But she is still not happy. Journey to a Woman reintroduces Beth, who married Charlie and had two kids. Beth hates her life. She has an affair with a neurotic alcoholic model named Vega, then leaves for New York to find … Laura, whom she hasn’t seen since college. She tracks down her spurned love, but after a sexual interlude and much interesting dialogue, Beth and Laura understand that they can’t go home again. Beebo, who hated Beth even before she met her, now makes a play for her. Beth, by the way, is introduced to the New York lesbian scene by Nina, a worldly writer of lesbian novels, which Beth read hungrily while trapped in her suburban home.
The final book, Beebo Brinker, is a rambunctious prequel that charts the moves of the 17-year-old Wisconsin farm girl after she was virtually kicked out of town for wearing drag at the State Fair. Beebo Brinker is the most ridiculously plotted of the five. It includes a vengeful Beat-looking lesbian named (you guessed it) Mona, a straight but lesbian-attracted overgrown hood named Pete Pasquini who, with his French wife Marie, runs an Italian takeout restaurant on Carmine Street, through which their delivery “boy” Beebo meets (and falls for) post-Monroe movie queen Venus Bogardus, who falls for her. Toss in a Beverly Hills mansion, the star’s unhappy teenaged son, a well-timed epileptic fit, and you’ve got the most unlikely vehicle for straight-faced lesbian commentary imaginable.
Yet all these books, however silly they sound, grab you and don’t let go. Imagine them as maps, with all the plot-quirks and dialogue as cities. As you read, the maps seem directionless, but pull up to an overview and some of the city-dots — forceful conversations, arguments, emotions — just glow by themselves, ready to be connected. Which scenes stand out? Those that resonate with shared gay experience: Laura’s slow and steely resistance to Beth’s unknowingly sadistic flirting; Jack’s ambivalence about working as a closeted draughtsman in an office of “virile engineers”; and most touching, young Beebo, uncomfortable in a skirt, wandering the streets of downtown Manhattan with only a yellow “Guide to Greenwich Village” to help her.
I’m not sure Laura, Jack, or Beebo are there to “like.” Laura’s too hot-cold, Jack’s too selfish, and Beebo’s too … well, too stubborn to be easily sympathetic. Yet the emotion a reader can feel for them is strong, and it results from possible identification with their lot. This identification isn’t limited to gay readers — a measure of Bannon’s skill. “Identify” is an unpopular literary verb, but in this case the “I’ve been there” response overwhelms more sensible distancing. These characters are historical victims in the process of becoming fighters.
Bannon’s pulp world for homosexuals is not an easy one. Everyone drinks too much — alcohol is a common medicine to treat unhappiness. These lesbians, gay men, and nongay characters also drink to keep alive dying passions, drink to keep up with a lover on the gay-bar prowl, or drink to lose their dead-end childhood and become members of the adult, urban world: for coming out is, in Bannon’s terms, growing up. Her characters fly from family tradition but fear its loss as well. This ambivalence shows itself in odd ways. While family people, real people, have dinner, Bannon’s lesbians eat sandwiches, which can be ordered from around the corner. The books are full of sandwiches. Jack and Laura get married to insulate themselves from the evanescent gay world of the martini and the sandwich. You can almost hear, in Jack’s nightmare, Judy Garland singing “The Man That Got Away.”
Bannon’s permanent home for lesbian impermanence is Greenwich Village. Most pre-Stonewall lesbians and gay men will know what I mean when I say that the Village is really Bannon’s main character. In the Village the fringe is central, even though Jack Mann, the Village Virgil, notes in passing that the neighborhood is “filled, too, with ambitious businessmen with wives and families, who play hob with the local bohemia. A rash of raids is in progress on the homosexual bar hangouts at the moment, with cops rousting respectable beard-and-sandals off their favorite park benches; hustling old dykes who were Village fixtures for eons, off the streets so they wouldn’t offend the deodorized young middle-class wives.”
What’s new and heartening about Bannon’s sometimes self-pitying Village is that the fear of impermanence, fear of an anchor-less life that haunts her more cynical characters, is assumed not to be their fault. Rather, it’s the product partly of an ignorant, puritanical, sometimes bigoted world. Bannon has few scenes of confrontation between lesbian-hater and lesbian because she is more interested in solutions to self-hatred and in the interaction of lesbian characters themselves. But the outside (non-Village) world’s disgust is the foundation on which these lesbians must build their loves. An argument between Laura and Milo, a nongay black man married to a black lesbian trying to pass as Indian, is remarkable for its just-short-of-liberation militance and political connection between sexual and racial oppression:
“What makes you queer, Laura? You tell me.”
“What makes you normal, Milo?”
“I was born that way. Don’t tell me you were born queer! Ha!” And he was sarcastic now.
“I was made that way,” she said calmly.
“By who?” he asked skeptically.
“A lot of people. My father. A girl named Beth. Myself. Fate.”
He snorted. “Why don’t you give up women?”
“Why don’t you?” she flashed.
He blinked at her, beginning to feel her stormy intensity. “Is it that bad?” he asked.
“Sure, it’s that bad! Do you think I live this way because I like it? Would you live like you do if you could live like a white man?”
After a moment he shook his head, looking curiously at her.
Fear of impermanent relationships also arises from another given in Bannon’s lesbian world: passion. Physical attraction and love may merge, but lust can happily flower without — and in spite of — love. Passion is part and parcel of the potboiler, to be sure, but where before had anyone seen such firm, promiscuous, demanding, heartfelt lust originating from women, lesbian or not? In the past, sexually active lesbians were introduced to the culture as vampires, sucking the life from innocent girls. Bannon sexualizes but defangs her lesbian characters, and by doing so helps to create a new lesbian public image: lustful as well as loving. To manage such multidirected passion requires arcane logistics, and much of the trouble Bannon’s heroines face results from their sleeping with one woman while being in love with another: surely a difficulty not unknown in heterosexual climes. The unhappiness — and happiness — that results is the human lot, not the lesbian one. Nowhere does Bannon put an old pulp convention, constant sex, to more liberating use.
Her writing style does the job and no more. Sex scenes manage to be erotic, in the tradition of pre-’60s potboilers, without being organ-specific or obscene. Most of the books’ language is the language of melodrama — love, love, love, hate, hate, hate — but once in a while the result is absurd and almost poetic: “In the pale radiance of the dashboard they gazed at each other.” Typically, after a character’s exclamation of why she did this or that, Bannon the narrator repeats the same information: Laura did it because of her father, etc. This framing is wooden, of course, but an odd protective tone hangs on, as if the author is afraid to exhibit her people without herself as buffer. Bannon employs little irony — irony could destroy a potboiler, raising it to camp — and except in Beebo Brinker, she uses few exact historical details. The lesbian-bar jukebox plays, but what song? The lovers shop for a dress, but what style? There may be a reason for this. When Los Angeles movie-star details are dragged out for Beebo Brinker, they detract from the impetus of the book: which is to define the nature of love, lesbian love. To accomplish this, everything is pared down to plot, sex, and frequent tearful discussion.
Potboilers use simple exaggeration to accomplish their tasks, but when Bannon exploits melodramatic conventions something unusual happens: they become realistic. The only explanation I have is that her lesbian and gay characters are influenced by the melodramatic conventions of the culture that excludes them. As Beebo tells Laura, “That’s all the Village is, honey, just one crazy little soap opera after another.” Beebo and her friends were raised on the primacy of family and the sanctity of love, and though they understand the falsity of these better than most, they still carry around and mouth the trappings. I can’t say that melodrama-as-life is realistic pre-Stonewall behavior, though camp with its selective exaggerations has for years been used by gay people as a mode of self-definition and self-defense. I can say that melodrama does throw its arms around the arenas of daily ’50s gay struggle: not the courts or battlefields, but the dormitories, apartments, and bars. No high-cultural language existed to play out “lesbian heartbreak” so truthfully. Through melodrama, Bannon has backed into a kind of gay realism of her time.
The lesbians I’ve met who chanced to read Bannon’s potboilers in their first incarnation remember them as special and very important. “I thought no one else knew about these,” one said, with the assumption that something lesbian and valuable was also, in the past, necessarily secret. It is not hard to imagine what lesbian and gay male readers thought about these books when they first appeared — if they saw them. Bannon’s work creates a community larger than the Village; anyone, anywhere, who reads “her own” story is connected to the others who read it. Even pulp writing is powerful when it vanquishes isolation.
But what about the nongay reader? Did Odd Girl Out or Journey to a Woman cross the border from titillation, fulfilling its genre promise, to become something more? Would he (or she) skip the plot and gab to get to the you-know-what? Didn’t lesbians do you-know-what all the time? Bannon’s books must have worked as regular pulp, and I can’t guess if a straight audience would have seen through the hot stuff to its meaning, or to one of Laura’s short, passionate assertions of self-respect:
“No, I’m facing it,” Laura said. “I know what I am, and I can be honest with myself now. I’ll live my life as honestly as I can, without ruining it.”
Are reprinted potboilers still potboilers? Naiad’s jacket notes call these novels “lesbian classics,” and whatever their initial genre strategy, they have become something more than train-station propaganda. Passage of time, and liberating action — for which Bannon may have planted some of the seeds — have pushed Odd Girl Out and the others into history, gay and lesbian history. These stories were brave, original, and sly. They still are. Readers will recognize the ghost of the old potboiler, but the books have won another life. ■
ODD GIRL OUT; I AM A WOMAN; WOMEN IN THE SHADOWS; JOURNEY TO A WOMAN; BEEBO BRINKER
By Ann Bannon, Naiad Press, $3.95 each, paper
This article from the Village Voice Archive was posted on October 4, 2020