“On the Domestic Front: Scenes of Everyday Queer Life” | 14th August | NYC


What do LGBT people do when they’re not having sex?

The exhibition features some 70 works drawn mostly from the Leslie-Lohman Museum collection and range widely in subject matter, medium, and style, cover the period from early 20th century to the present, and offer a suggestive panorama of LGBTQ lives in the United States thatuntil nowhas been neglected by museums, galleries, and historians.

The theme is timely in a decade that has seen the unprecedented mushrooming of same-sex marriage, child-rearing, and domesticity increase in acceptance both legally and socially. The thrust of queer politics has shifted from asserting our right to be different and erotic toward demanding the right to do what everyone else does. “Domestic front,” is a military metaphor that stresses the essential contribution that daily living must continue even in wartime, as with the soldiers during war on the “battle front.” Living queer lives has long been an active battle front in America’s ongoing culture wars. Now, the queer fight has shifted from our right to be different toward the right to be “normal” and unremarkable. Queer genre imagery is a weapon in our battle to secure what we might call the radicality of the ordinary.

JADE YUMAND, Picnic on a Bit of Grass, 2005, Digital archival print, 30" x 20". Gift of the artist. Leslie-Lohman Museum Collection.

JADE YUMAND, Picnic on a Bit of Grass, 2005, Digital archival print, 30″ x 20″. Gift of the artist. Leslie-Lohman Museum Collection.

On the Domestic Front will contribute to a long-running socio-political debate within the LGBTQ world: are we, apart from our sexuality, “just like everyone else,” or alternatively, do we have a distinct sensibility or style (or many of them)? Homemaking is an act of everyday social performance, a way of realizing and expressing a sense of self and a sense of belonging. Home life, in practice, can often be a source of pain, yet the idea of home always promises more—love, friendship, comfort, pleasure, and the possibility of reinventing them all. The exhibition is divided into four thematic sections: home, work, play, and fantasy.

Curated by James M. Saslow

Opening: 6–8p
Through 25th October


Tom of Finland’s Hypermasculine Gay Images in “The Pleasure of Play”

For several decades, beginning in the 1950s, Touko Laaksonen, a corporate advertising designer based in Helsinki, moonlighted as a pornographic draftsman named Tom of Finland.

Working primarily in the medium of graphite drawing, he created a visual world of pneumatically buff, spectacularly well-endowed men, who — dressed as lumberjacks, truck drivers, soldiers, bikers, or not at all — met in complicated, often multiparty sexual congress. The action could get rough, but the drawing was always smooth — fine-lined, subtly shaded — and the faces of the participants almost invariably sunny.

The work, widely circulated in printed formats, has been exhibited sporadically in New York galleries, but never in the quantity, or with the historical perspective, afforded by the current two-site Artists Space show, split between a survey of almost 200 drawings at 38 Greene Street and a display of supplementary material (mostly collages) at 55 Walker Street.

An untitled Tom of Finland work from 1975. With his images of buff gay men, the artist all but invented the hypermasculine “clone” look of the 1970s, with its defining wardrobe of leather and jeans. Tom of Finland Foundation, Permanent Collection

An untitled Tom of Finland work from 1975. With his images of buff gay men, the artist all but invented the hypermasculine “clone” look of the 1970s, with its defining wardrobe of leather and jeans. Tom of Finland Foundation Permanent Collection

Mr. Laaksonen, who died in 1991, was forthright about his reasons for making his work: In addition to giving expression to his personal fantasies, he wanted to produce an image of gay men that counteracted the atmosphere of oppression and the stereotypes of effeminacy he had grown up with. In the process, he all but invented the hypermasculine “clone” look of the 1970s, with its defining wardrobe of leather and jeans.

Still, for the influential role he played in bringing us here, to a freer, queerer place, this artist deserves deep thanks. Seen in more intimate settings, his art can still inspire its intended delights.

Complete article by Holland CotterThe New York Times logo


Review: Tom of Finland

Touko Laaksonen’s work has been elevated to the white cube under the auspices of “anti-normativity.”
Tom of Finland gives the finger to such earnest critique, then shoves that finger up your asshole and licks it clean.


Installation view from Tom of Finland: The Pleasure of Play,  2015 Artists Space. Image courtesy Daniel Pérez

“Tom of Finland” was the creative pseudonym of Touko Laaksonen (1920-1991), a Finnish artist and ad man best known for elaborate ink drawings of men having sex with each other.  The tableaux are elaborate in their detail, in their execution, and in the elaborate sexual cornucopias they depict. The most notorious are orgies of inexpressible Dionysian dexterity. Walking through the show, my companions and I vigorously debated the physiognomic feasibility of various constellations, to the dismay of the galleristas on duty, reaching a consensus of “difficult but mostly feasible.” Less debatable is the instant recognizability of Laaksonen’s distinctive aesthetic: chiseled Nordic facial bones; bulging asses and crotches so gigantic they’re just an inch from the grotesque; force, bondage, and leather; and a confident hypermasculinity in every gesture, both an assertion of dominance and an implicit sexual solicitation. These are the proprietary rights of a trademark that has made Tom of Finland probably the single most important influence on gay men’s visual sensibility since World War II. His style is inimitable but unmistakable once you’ve seen it.

Now filling both locations of Artists’ Space in Soho, Tom of Finland: The Pleasure of Play, is the largest single show of the artist’s work to date. In the Walker Street space, notebooks of Laaksonen’s collages are displayed in horizontal glass cases, while the gallery on Greene Street is installed with a maze of walls hung the full set of 1940s gouaches, 180 drawings, and over 300 reference pages covering his entire career as an illustrator. Though representing only a fraction of the thousands upon thousands of images he produced in his lifetime, it’s enough to convey the work’s seminal impact on virtually every segment of the contemporary homosexual imaginary, from Abercrombie & Fitch’s suggestive softcore to the leather stylings of XXX porn.

No less articulate is the endless iterative polyvalence of Laaksonen’s sexual imaginary. You’d think that there are only so many ways to brandish and worship a giant, erect cock, but that idea is belied by these images, which range from the tame tug-of-war of the early works——one or two men, often dressed, sometimes subtly touching but frequently simply watching each other, their dicks just barely contained by scraps of fabric——to the cum-drenched leather fuckfests of the later drawings, with their spewing phallic centerpieces. Laaksonen’s commitment to exhausting his material from every possible angle is inspiring. If you get tired of the thematic repetition, it’s only because it’s easy to focus on the sex and miss one of the most enlivening components of this work:  a wry good humor, full of winks, nudges, and grins.

Underrepresented in the show are the images with which Laaksonen’s multi-frame graphic narratives would often conclude, their protagonists sprawled spent and soaked on the ground and dumb, satiated smiles on their faces, conveying not just the immersive allure of sexual hedonism but its fleeting, awkward nature. This tongue-in-cheek awareness separates Tom of Finland’s work from mindless beefcake as well as from his plentiful imitators. It’s a celebration not of sexuality as an abstract concept but of raw, unbridled sex in all its messy corporeality, encompassing in its admiring sweep not only aggression and bondage and penetration but also the awkward performative stutter of cruising and the sloppy indignity of post-coital bliss.  The work glories in it all equally, without reservation or judgment, and it’s this unadulterated joy, aware but unashamed, that is Tom of Finland’s greatest aesthetic achievement.

It’s a celebration not of sexuality as an abstract concept but of the raw, unbridled, messy corporeality of sex.

In its playful lack of judgment, the work also abuts a more subtle documentary tendency. What Tom of Finland shows in his meticulously detailed renderings is nothing less than a world. For all the stylized exaggeration, the absurd element of these unlikely fantasies is firmly rooted in a reality that, however unlikely, is still coherently distinctive, a world with habits and tendencies and histories, ritualized cruising and hierarchies of power and sexual availability. Like the dime novels and cinema serials of the early 20th century, these stories unfold out of each other; the sex is often preceded by the tail end of a previous story and succeeded by a hint of the next one.

What Tom of Finland documents is a commitment to a particular mode of sexual existence that is about much more than style or aesthetics. These men’s harnesses aren’t simply fashion accessories but also signifiers of a gradually emerging sexual subculture, a sexual ethos, and a sexual identity, that of the newly liberated homosexual leather man, as homosexuality slowly springs to light from its hushed mid-century subtexts. What makes this documentation even more fascinating is the fact that this newly emerging sexual world emerged directly under the influence of Laaksonen’s own work, which circulated furtively in the years when penises were still considered obscene. When those newly self-identified leather men went to have custom leather outfits made in the West Village, they took with them illustrations by Tom of Finland.

Between the ‘50s and the ‘70s, Laaksonen’s work traces the emergence of a living sexual habitus. If there’s a narrative to the retrospective, it’s the story of that subculture’s emergence. Over a period of two decades, a remarkable shift occurs in the art’s perspective, from a secretive voyeuristic gaze savoring at a slight distance the homoerotic interactions of nominally heterosexual men, to a demonstrative eye surveying with proud confidence an elaborate and distinctively homosexual ritual. It’s one thing to imagine two soldiers on leave helping each other out or a leather-clad biker accepting the drooling relief of a hitchhiker’s mouth; these are fantasies that strain against the probability of a heterosexual norm but not its possibility. But the full-body leather and elaborate multi-player bondage scenarios of the later work depict not uniforms but costumes, not fruitful accidents but ritualized performances, a language of desire stitched together from the raw materials of the most normative heterosexual virility.

Last year, L.A.’s MoCA hosted an exhibit dedicated jointly to Tom of Finland and Bob Mizer, the publisher of “physique pictorials” in whose pages Laaksonen’s work first appeared in the U.S. Tom of Finland’s cult status has been enshrined for decades, and for a certain kind of urban gay buying one of Taschen’s voluminous collections of his work has been a rite of passage for a while, but now his brand of hedonistic, multi-player ritual is being canonized by the white box establishment. Kink and fetishism are all the rage, and the art world isn’t any more immune than other worlds to the contagion of cultural trends. But beyond the immediate vogue for bondage-scented visuals and accessories, the elevation of Tom of Finland’s work fits into a critical and curatorial mood that has long dominated the intellectual relationship of institutions to sexuality in general – and homosexuality in particular – and that can be summed up as “anti-normativity.” Guided by an astoundingly stubborn misreading of Michel Foucault that was born in the 1970s, the anti-normative critical tendency insists on the inherent ethical value and the inherent revolutionary potential of “alternative” sexualities against what it perceives as an oppressive norm.

What exemplifies the “symbolic order of heterosexuality” more than a muscular man literally fucking the planet with his erection?  

By Fuck TheoryAdult_logo


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