Introduction
Norms are what binds communities together – a set of observed habits, rituals and occasions ensconced within a set of socially-agreed conventions. The identity of communities heavily rely on the norms they practice as they try their best to perpetuate those throughout generations. It is precisely due to such that communities tend to treat a certain set of values that are taboo – forbidden, in other words, within the norms they observe. The desire of communities not to identify themselves to a specific set of taboo values provides motivation for them to protect their observation of norms. In that sense, it is noteworthy to assume that norms are distinctively observed in every community. This study focuses on a norm that has been prevalent within a chosen community – the celebration of the San Francisco Pride in the city of San Francisco, California, United States (US).
The San Francisco Pride is an annual celebration of the lesbian, gay, bisexual and transgender (LGBT) community in San Francisco, a city that is well-revered in terms of its conduciveness to liberal values. As the San Francisco Pride forms a large part of the identity of San Francisco as a city where freedom, human rights and peace are celebrated, this study investigates the importance of its annual celebration and its preservation as a norm in San Francisco. Whereas conservative circles deem the San Francisco Pride as an event that goes against their values, it is nonetheless part of a prominent celebration of liberal values San Francisco is best known and inspired by many for.
Purpose of the Study
The purpose of this study is to justify the continued establishment of the San Francisco pride as an event that enriches the cultural character of San Francisco, in contrast to the case of the methamphetamine manufacturers in Winter’s Bone, which Ree, the main character, had to fight as she looked for her dead father. Ree was noted for her sheer bravery in her ordeal against the Miltons, the family whose methamphetamine manufacturing activities led to the disappearance of her father, for “[s]he would never cry where her tears might be seen and counted against her” (Woodrell 26). The codes observed by the methamphetamine manufacturers, which are characterized by sheer violence as retribution against those who will breach loyalty within their ranks and secrecy of their activities, were desperately defied by Ree, who faces a dilemma over the impending court case of her father that risks them of losing their home (Woodrell 205-207).
The San Francisco Pride, as an event that celebrates the codes observed by the LGBT community of San Francisco, does not promote any violence or any societal harm whatsoever. Therefore, the bravery exhibited by Ree against what she sees as a harmful norm in her area, the Ozarks, which has already affected her entire family, would not apply to the case of the San Francisco Pride. In fact, an alternative analogy would be more applicable – the San Francisco Pride is, in fact, a manifestation that conservative beliefs against the LGBT community have already been deemed archaic, if not completely banished, in San Francisco (San Francisco Pride). In that case, the struggles of Ree (Woodrell 205-207) best resemble the struggles of the LGBT community in San Francisco for acceptance, given that they were treated like a scourge by conservative circles back then (San Francisco Pride).
The San Francisco Pride As a Norm
The annual celebration of the San Francisco Pride emphasizes on its mission “to educate the world, commemorate our heritage, celebrate our culture, and liberate our people” (San Francisco Pride) from binding judgments against differences in gender, specifically towards recognition and acceptance of the LGBT in terms of their rights against discrimination. The continued celebration of the San Francisco Pride attests to the struggles heavily endured by the LGBT community, as it serves as a constant reminder that discrimination against them should never be tolerated in society anymore. As the so called capital city of the LGBT community (Howe 35-36), San Francisco has since been a choice tourist destination for many LGBTs worldwide, hence elevating its status as a pilgrimage site for them (Howe 36).
One characteristic that made the San Francisco Pride a highly anticipated event is the fact that San Francisco itself has become the home to several counterculture groups, whose identities were assailed by conservative circles that composed the majority of the population of the United States (US) that time. The heritage of San Francisco as “crucible for subversive identities [] [and] for nonconformity” has made it an attractive city not just for LGBTs, but also for other people whose attitudes do not stick with conventional norms (Howe 38). The growth of the LGBT community in San Francisco started throughout the 1950s, when gay bars became an attraction for people across the US. The emergence of the counterculture movement in San Francisco at the height of criticisms against the Vietnam War during the late 1960s further highlighted the city as a place conducive for so-called “subversive identities” (Howe 38). One could explain that the progression of the LGBT community in San Francisco owes to its culture of tolerance ensconced in its progressive politics (Howe 39). It is because of progressive politics that made San Francisco a sanctuary for oppressed personalities, including LGBTs, throughout the US. In turn, LGBTs were able to manifest their fight against discrimination by basking in the progressive nature of San Francisco (Howe 40-41).
However, critics, particularly those within conservative circles, would continue to assail the San Francisco Pride, not least because of the fact that it is, for them, an event that showcases the various obscenities of the LGBT community of San Francisco. Preliminarily, the existing literature has supported linkages between sexual orientation and substance abuse – a point contended by conservative circles against LGBTs and all events that promote their recognition in society, most notably the San Francisco Pride (Hughes & Eliason 263-298). Nonetheless, current research shows that the frequency of substance abuse has, in fact, declined among LGBTs, which in itself discounts the prevailing idea that the LGBT community is prone to such a problem (Hughes & Eliason 263-298). Furthermore, there is also an understanding that conservative circles are just far less acceptant of the progressive reality of the contemporary times, which has since allowed LGBTs to be better accepted in society (Howe 52-53). Henceforth, the need to abolish the San Francisco Pride, as advocated by conservative circles, is simply unfounded.
Conclusion
Needless to say, the San Francisco Pride is an integral part of the progressive identity of San Francisco. Retaining it as a norm celebrated annually is therefore in keeping with the drive to retain the identity of San Francisco as a place where tolerance is highly regarded and people of rather unconventional views and ways of living are well-received. Furthermore, the San Francisco Pride benefits San Francisco, in that it economically benefits from its status as a tourist destination of LGBTs worldwide – a status it proudly holds in contemporary times.
Works Cited
“About SF Pride." San Francisco Pride. n.d. sfpride.org. 18 December 2014. <http://sfpride.org/about/>.
Howe, Alyssa Cymene. "Queer Pilgrimage: The San Francisco Homeland and Identity Tourism." Cultural Anthropology 16.1 (2001): 35-61. Print.
Hughes, Tonda, and Michele Eliason "Substance Use and Abuse in Lesbian, Gay, Bisexual and Transgender Populations." The Journal of Primary Prevention 22.3 (2002): 263-298. Print.
Woodrell, Daniel. Winter’s Bone. New York City, NY: Little, Brown and Company, 2006. Print.
