The Pornography of Exhaustion and Tape Decay: Fred Halsted’s Fast Friends (1986)

Spend any significant amount of time on cult-movie internet discussion boards and you will come across plentiful grievances against the IMDB. The complaints are well founded, though I will confess I’ve generally found them to be fairly minor—the release date of a 1971 grindhouse film off by a year, the running time of a Jess Franco film wrong by twelve minutes, etc.

When it comes to Fred Halsted, though, I’ve never seen a more egregiously inaccurate IMDB page for such a significant filmmaker. He gets credited as director of seven features—barely half of the titles listed at the more comprehensive IAFD (Internet Adult Film Database). By IMDB’s narrative, Halsted’s career ended in 1982.

I’ll be blunt: if Fast Friends (copyright 1986 but listed everywhere as released in 1987) is representative evidence, it probably should have stopped there. This is a sad, dispiriting effort all around, and it’s merely to contribute some commentary on the late-Halsted oeuvre that I even bother here; it seems nobody else has seen fit to do so. BJ Land, a great repository of info and commentary on gay porn history, makes the briefest of comments; Jeffrey Escoffier’s Bigger Than Life: The History of Gay Porn Cinema from Beefcake to Hardcore contains no mention; in his Bright Lights Film Journal essay on Halsted, Gary Morris simply asserts that “his artistic achievement can be said to have ended in 1975”;  and even William E. Jones, undisputed Dean of Halsted Studies, says in Halsted Plays Himself only this of Halsted in the 80s: “most of his feature films and videos from that period have little to recommend them beyond the obvious attractions.”

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The attractions are not always so obvious in Fast Friends, which opens with a blurry shot of the Los Angeles skyline, then some traffic shots that recall the beginning of Halsted’s 1975 Sextool, probably his last interesting effort. Invocations of the past largely stop there, however, as the film immediately moves into a bland apartment and remains almost wholly interior for the rest of its duration—a shift away from the public sex culture of L.A. Plays Itself, and a move that was paralleled by both the straight and gay porn of the 1980s (not to mention the broader privatization of life under neoliberalism that emerged from the expanding carceral state, but I digress).

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Halsted gives us four friends sitting around a couch sharing sexy stories; indicative of the film’s emaciated erotic imagination and threadbare budget is the fact that we get only three scenes; guess someone had to save his tale for a sequel that thankfully never happened. The young men are utterly anonymous, not even bothering to devise full porn pseudonyms, such that one is credited simply as “Dean,” another as “Gregory.”

In the first scenario that emanates out of their conversation, a diminutive young man lathers and then services two bodybuilders; in the second, a young man submits to a spanking by his father after being caught masturbating; finally, we move ever so briefly back outdoors to a gym, where another discussant meets a straight guy, quickly draws him back inside, and turns him out. All of this is shot and performed in the most perfunctory of manners, without much in the way of flourish or enthusiasm (except perhaps the straight guy, who sweats rather impressively). Then it’s over.

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Only a few noteworthy elements bear mention. Halsted himself plays the intruding father in the second scene, and it’s somewhat depressing to watch. No longer the iconic sexual outlaw of the 1970s, he looks more like an ordinary middle-aged man. Which is fine, of course—it’s commendable to age without desperation. Except that readers of Jones’s book know that he was desperate, self-conscious about his skin and weight gain, and it’s impossible not to invoke that extra-textual knowledge while watching this. Even his usual dirty-talk grunts—“what kinda shit is this,” he asks of his son’s porn mags; “buncha faggots”—sound tired, and though he briefly paws at himself through his pants, Halsted remains clothed throughout the scene, which drags on interminably, punctuated only by the grotesque, inadvertent humor of Halsted’s frequent references to the son’s hardness, a claim visually belied by the cutaways to the poor performer Al Jones struggling valiantly to stay engaged and engorged for over twenty grueling minutes.

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The overall absence of penetrative sex is the only other aspect of note. Penetration is obviously not the all-hallowed telos of sex, but it most assuredly has been the pornographic imperative since the dawn of cinema, and Fast Friends shies away from it. Halsted had consistently emphasized his relative lack of interest in conventional sex since the early 70s, so we might—if we’re extraordinarily generous—read Fast Friends as a defiantly counter-penetrative inscription of bodily pleasures; we might also read it through the lens of contemporaneous AIDS concerns—Cindy Patton has written brilliantly about the safer-sex “pornographic vernacular” fashioned by gay stars like Al Parker at this exact moment; was Halsted engaged in a related project?

I’m not sure, though it’s impossible not to read all 1980s porn (not to mention all 1980s politics, period) through the AIDS crisis. In any case, the Halsted of Fast Friends is no longer the Halsted of L.A. Plays Itself, as performer or filmmaker, and the film is a slog, effective only at arousing feelings of despondence and pathos over the ravages of time and history.

The most interesting aspect of my own viewing experience was the beat-to-hell VHS tape I scored cheap on eBay. Decrepit and deteriorating into oblivion, it played with drained color and a flickering, horizontally rolling image that gave it the not-inappropriate feel of Bill Morrison’s Decasia. While this aesthetic layer was obviously unintended by Halsted, it actually made the film far more engaging than it otherwise would have been, though it also accounts for the abominable image quality of the screencaps (the tape would momentarily bleed into full color upon unpausing, hence the “play” sign).

I’ll close with my own visual remix of the film, as experienced on my own couch:

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Fred Halsted Gets Married

(This post is dedicated to Clarence Thomas, Samuel Alito, and Antonin Scalia, bigots who hold tremendous power that they will exercise tomorrow. May they someday be compelled to watch the entire Fred Halsted oeuvre, and may it change them for the better.*)

When Fred Halsted released his rough, transgressive artporn film Sextool in 1975, reviewer William Moritz applauded it in Entertainment West, declaring that the “heterosexual, middle-class concepts of marriage and morality that have been foisted upon gays by society are ruptured and banished.”

Well, not entirely: a few months later, in May 1975, Halsted was “pleased and proud to announce his engagement to his personal slave, super-twink Joseph Yale”:

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In some ways the Halsted-Yale partnership upsets prevailing narratives of same-sex marriage. As opponents of marriage equality quickly recede into an ugly and intolerant past that collective memory is sure to quickly purge (as it did miscegenation laws, a rapid forgetting Peggy Pascoe chronicled in What Comes Naturally: Miscegenation Law and the Making of Race in America), two main camps are left standing. Liberal proponents of formal legal equality recognize marriage as the basic institution of sexual citizenship, and demand access for all. Queer radical critics, like the Against Equality collective, reject the idea of assimilating into a hegemonic “normalcy” that “apes hetero privilege” and subjects LGBT relationships to the same regulatory mechanisms of state control that straight people have so insipidly hoisted upon themselves in the name of what Dagmar Herzog calls “the wages of straightness.”

I’m simplifying, but that’s because what I really want to talk about is Fred Halsted.

Halsted and Yale complicate the tension between these camps. As kinky, nonmonogamous, drug using pornographers, they were hardly precursors to what Lisa Duggan has labeled homonormativity, a sort of inversion of Foucault’s perverse implantation in which it’s the ones labeled perverts who internalize the standards of vanilla straight society. Carl Wittman railed against this in his famous “Gay Manifesto,” writing that “gay people must stop gauging their self-respect by how well they mimic straight marriages.” But Halsted caught flak from the other side, too, as radical gay liberationists often reacted negatively to the rough SM slant of his 1972 masterpiece L.A. Plays Itself, some even considering it oppressive.

Halsted himself saw no ideological tension in his marriage. When asked in a 1978 interview why anyone would want to get married, he simply said, “Because they’re in love. Everyone’s always wanted to get married.” While this somewhat unnuanced and ahistorical view fell short of profundity, he later added qualifying comments that rejected a monolithic view of the institution. He and Yale had a clause specifying that adultery could not constitute grounds for divorce. “We’re not heterosexuals,” he said, “and I don’t think we should live our marriage in terms of heterosexuality.”

So far, so queer. Domesticated consumer subjects of American empire, they were not, and Halsted and Yale provide an interesting historical counterpoint to bifurcated narratives of marriage in which it stands in opposition to a more “radical” liberationist ethos. (They also, I think, serve as reminders of an important aspect of this history all too often overlooked, which is that whatever legal bans have been imposed, same-sex marriage has been happening for decades, and has never been prevented by homophobic laws; the actual question is one of state recognition.**)

Yet something sticks in the craw upon reading that mostly charming announcement. Slave imagery has a long (and complex) history in BDSM circles, but as Margot Weiss recently argued in Techniques of Pleasure: BDSM and the Circuits of Sexuality, it can’t be wholly “emptied of any specific historical or social meaning, or rendered ‘not real’ by the bracketing function of the safe, sane, and consensual scene” (196-97). In a society still haunted by the ongoing racial inequalities generated by slavery, calling something “play” does not simply remove it from history. Yet Halsted granted himself license to transcend race; as a self-identified pervert, and a filmmaker who at times used bold interracial imagery, he seemed to feel entitled to lay claim to racial imagery that was not his to own.

It wasn’t just the widely-used SM slave trope. William E. Jones’s Halsted Plays Himself, one of my favorite books of the past decade and a work of astounding research and recovery, includes a tremendously useful bibliography of Halsted material. One citation it does not include, though, which I found in the vertical file for L.A. Plays Itself at the ONE National Gay & Lesbian Archives (from Drummer, issue 38, 1975), reflects Halsted’s casual but deeply problematic claiming of loaded racial language:

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Ugh. You can see my shocked underlining. Surely the affective resonances of language like this vary across time and place, and it fit Halsted’s carefully cultivated self-presentation as a coarse iconoclast (who also called himself and others “faggot,” much to the anger of many gay activists). Yet it also undeniably shows a sense of unquestioned racial entitlement. 

There are numerous analytical avenues one could take from there. I fear that I stretch the limits of a decent blog post (and heaven forfend that one would traipse into indecency whilst discussing that all-American man Fred Halsted!), but I’ll leave it at the simple suggestion that Halsted and Yale queered the question of same-sex marriage long before it became a mainstream-LGBT-vs-queer-radical proposition, and also that they did so while engaging in a form of sexualized white privilege that requires interrogation—had the Supreme Court not, this very day, reminded us that racism is dead and we live in a post-racial nation that just happens to be riddled with deep-seated racial inequalities. I guess Fred Halsted and Samuel Alito share some ideas after all.

* I like to think that while Thomas was renting copious amounts of porn lo those many years ago before the interwebz, he accidentally brought home a copy of L.A. Plays Itself. Oh, the ensuing hilarity…

**I’m not sure whether Halsted and Yale received state recognition for their marriage, but the announcement does mention being “wed legally,” and the time and place of Boulder, 1975, is glaring; Richard Adams and Tony Sullivan had wed there in April 1975, with a half-dozen gay couples following before the county clamped down. Were Halsted and Yale among them? I don’t actually know, but I’d love to learn more.