The Untold Story of Freddie Mercury in ‘Bohemian Rhapsody’

The film glosses over the era’s homophobia and how Mercury, who tested HIV positive, dealt with it.

Millions of people tuned in to the Oscars to see Bohemian Rhapsody, the biopic of Queen frontman Freddie Mercury, compete for best picture, which Green Book ended up winning.

There were a lot of people cheering against Bohemian Rhapsody. The film has been dogged by accusations of homophobia, and the film’s director, Bryan Singer, was accused of rape and sexual abuse.

But as a gay historian, I keep coming back to something else – the tragic history that’s glaringly absent from this movie.

Mercury, along with all the other men and women who tested positive for HIV in the 1980s, was a victim not just of a pandemic but of the failures of his own governments and of the scorn of his fellow citizens. The laughable initial response to the HIV pandemic helped seal Mercury’s fate.

None of that is in the movie.

Governments turn their backs

In the early 1980s, when an epidemic of HIV first struck a few population centers in the US, UK and elsewhere, governments mounted almost no public health response.

Doctors initially noticed the virus in groups of people who happened to already be stigmatised for other reasons: men who had sex with men, drug users and, due to racism, Haitians and Haitian-Americans.

The prejudiced initial public health response assumed that many of these people were getting the virus because of whatever was already supposedly wrong with them. Gay men, the thinking went, were getting it because of “risky” behaviors like having lots of partners. HIV was not, therefore, a threat to most straight people. The medical profession’s view of HIV was so coloured by the idea that it was intrinsically gay that at first they named the virus “GRID,” an acronym for “gay-related immunodeficiency.”

That was bad science, as we know now. Especially in the absence of good public health information about how to have safer sex, your risk of contracting any sexually transmitted infection goes up when you have more partners. But there was nothing about gay sex in particular that caused AIDS. Lots of straight people had multiple partners in the 1970s and 1980s, but initially, by chance, some communities of gay men were hit harder.

Governments and the general public quietly left people with HIV to their fate. As one activist pointed out, two years into the crisis, the US government had spent more to get to the bottom of a series of mysterious poisonings in Chicago that killed seven people than to research AIDS, which had already killed hundreds of people in the US alone.

The first report of HIV in the UK was in 1981. There was no test for the virus until 1985, and there was no really effective treatment until 1996.
In 1985, Prime Minister Margaret Thatcher tried to block a public health campaign promoting safe sex; she thought it would encourage teenagers to have sex, and, she claimed, they were not at risk of infection.

All told, it was an absurd response to the major public health catastrophe of our time and to a disease that would go on to kill 36 million people around the world – about as many as died in World War I.

Glossing over the era’s homophobia

All this left Mercury and other queer men in a terrible place. Without good public health information, and with research lagging, they were unnecessarily exposed to the virus. Diagnosed in 1987, Mercury didn’t live long enough for the development of antiretroviral combination treatment that could have saved his life.

He faced not just a deadly disease but vitriolic prejudice against people with HIV and AIDS. Two years before he was diagnosed, a Los Angeles Times poll found that a majority of Americans wanted to quarantine HIV-positive people; 42% wanted to close gay bars. As Mercury fought to keep making music as he grew sicker and sicker, the lead singer of the then-popular band Skid Row wore a t-shirt that said, “AIDS kills faggots dead.”

You won’t see this in the movie, either. No one in Bohemian Rhapsody is overtly homophobic; when homophobia appears at all, it’s in subtler forms. For example, a bandmate tells Mercury that Queen is emphatically not the openly queer disco act The Village People.


Also read: ‘Bohemian Rhapsody’ Plays Like a Jukebox Movie, But That’s Not a Bad Thing


In real life, Mercury faced rampant homophobia – he never really came out publicly, and it’s easy to see why. In 1988, the UK passed a notorious anti-gay law that declared, officially, that homosexuality shouldn’t be promoted and that same-sex couples had “pretend” families, not real families. The law stayed on the books for over a decade.

The era’s glam rock and disco music scenes had queer moments, but it was all predicated on everyone being straight in real life. David Bowie told the press he was queer in 1972 and then loudly took it back in 1983, saying “the biggest mistake I ever made” was telling the press “that I was bisexual.”

The Village People were unique because they were unabashedly out and proud, but they weren’t a hit act because of that. They were a hit because the straight public either didn’t realize it or didn’t want to know.

Ask yourself: When you danced to “YMCA” at your high school talent show, did you know it was about gay culture? I’m going to guess the answer is no.

The same was true of Queen. How many of the rock fans who packed stadiums to see them play We Are the Champions knew that the heroic singer was not just a rock god, but a fabulous queer icon, too? Not many.

In the 1980s, Mercury ditched his glam rock look and cut his hair in a style popular in gay subculture, donning a black leather jacket and sporting an enviable, gorgeous mustache. Many fans hated it. In the US, they threw razors onstage.

No one to blame but himself?

When Mercury died in 1991, his bandmates felt it necessary to do a TV interview to dispute what the media was saying – that Mercury had brought AIDS upon himself with his decadent partying.

The movie also quietly makes it seem as if Mercury’s debauchery was to blame for his fate.

In the film, Mercury abandons the band to make a solo album in Munich with his diabolical boyfriend, who lures him into a shady queer world. His ex-girlfriend rescues him and he returns to the band. But by then, it’s too late: He has HIV.

In real life, Mercury didn’t break up the band, he wasn’t the first of the bandmates to make a solo album and, of course, partying doesn’t cause AIDS.

I hope someday, someone makes a better Freddie Mercury biopic, one that accurately depicts the historical moment he lived in and the challenges he dealt with. He deserves it.The Conversation

Laurie Marhoefer is an associate professor of History at the University of Washington

This article is republished from The Conversation under a Creative Commons license. Read the original article.

A Protest by Pallbearers Opens Old Faultlines Among Parsis

Progressives and traditionalists debate whether it is time to move on from old practices

An agitation is brewing inside the calm Tower of Silence (Photo: P P Yoonus)

An agitation is brewing inside the calm Tower of Silence (Photo: P P Yoonus)

It is not usual to see anyone sport the colour red at Doongerwadi, (literally, garden on a hill), the final resting place for some Zoroastrians in Mumbai’s tony Kemps Corner neighbourhood. It is a revered place, of quiet grief and sometimes uncontrolled emotions, lush with greenery, where you can spot the occasional peacock. Amidst the mourners there, who sport whites and other sober colours, the red Gandhi caps of the workers have been wearing defiantly for the last four weeks or so stick out like the proverbial sore thumb. They are protesting in favour of their demands, mainly concerning a hike in wages and have just given notice of a strike.

Doongerwadi must have seen umpteen dead bodies being laid to rest in two structures called dokhmas, since they were first put to use in the 1670s. This spot on the eastern edge of Malabar Hill, once the highest point in the island city of Mumbai got its name – the Tower of Silence — from a colonial administrator and that’s how it has been known since. At one point this spot was way outside city limits and there are records of wild animals being sighted in the vicinity; today it is hemmed in by exorbitantly priced high-rise apartments. The sylvan 56 acre property is administered by the Bombay Parsi Panchayat (BPP), among the richest private trusts in the country, now unfortunately riddled with infighting among the trustees.

Doongerwadi is a place for Zoroastrian bodies to be exposed to the elements and to scavenging birds – mainly vultures — for excarnation. Zoroastrian tradition considers a dead body to be unclean and a potential pollutant. Religious texts like the Vendidad have rules for disposing of the dead as “safely” as possible. To preclude the pollution of earth or fire, the bodies of the dead are disposed off in a manner to prevent putrefaction, with all its concomitant evils.

The protesting workers include khandhias (pallbearers), who carry the body to its final destination after the prayers are recited, to the dokhmas. These 18 khandias must be Zoroastrian which, given the nature of their work, makes them even harder to replace. At one time, there was a distinction between khandhias, and nassesalars, the former being those who actually carried the bodies on their shoulders to the dakhma, and the nassesalars who took the bodies into the dakhma and exposed it to the elements. The distinction does not exist anymore, perhaps due to the paucity of finding the men to do the work. The khandhias also have to tackle the remains of the body after the elements (and birds, if available) have done their job. They are required the move the remains into a central pit within the dakhma and then bury the remains.

Poor social status

Progressive elements within the community are not happy at the ‘social status’ of the pallbearers. Many come from rural Gujarat and are the products of inter faith unions, it is believed. Alcohol helps some of them do the ‘grisly’ work, it is said. The BPP has tried solar panels and even a mix of chemicals as add-ons to to hasten the process, but finally, it is the khandhias who need to actually administer whatever is required. Some of them say they are akin to priests, as they perform a vital function mandated by the Zoroastrian faith. It is thus ironical that they themselves need to undergo a ritual purification if they need to worship at a fire temple. Most khandhias live at Doongerwadi—they claim they find it difficult to get accommodation in the Zoroastrian colonies as few want to share common space with those who come in close contact with death and contamination.

The face off between Dhunji Netarwla, General Secretary of the Mumbai Mazdoor Sabha and the BPP represented by Yazdi Desai, who is also a director in a city logistics firm is over a proposed wage hike. Desai states that the BPP cannot afford the high wages that the Union is demanding. Netarwala rubbishes this and blames the infighting between the trustees for not being able to come to an amicable settlement.

A reported increase of Rs 6,000 per worker has been demanded by the Mumbai Mazdoor Sabha during negotiations with the BPP–the last increment in 2012 was Rs 4,500. In case the strike does take place, a group of community volunteers who will function as pallbearers is ready to take over, but they have not learnt all the relevant practices. Khandhias are available only in Mumbai, Pune and Surat. Other locations that have a Zoroastrian population and have access to dakhmas do not use the services of pallbearers. Family members carry the body to the final resting place within the dakhma.

A community’s secret

Hidden away from view, or spoken about in hushed tones, the khandias of Mumbai are among the best kept secrets of the community. The talk of strikes has raised the decibel level for a debate about alternative methods for the disposal of the dead in this otherwise classless community. Many within the community are now questioning the relevance of this traditional method of disposal of in current times, given an almost extinct vulture population within Mumbai, while it has its adherents among the traditionalists who are opposed to other methods of disposal and frown upon cremation. Meanwhile, a Zoroastrian charitable trust has recently donated money to the municipal authorities to build a special prayer hall at a central Mumbai crematorium, as the traditionalists do not allow the recital of prayers at Doongerwadi for those who choose cremation as a method of disposal. Meanwhile the protest goes on, as the community’s leaders seek out a solution.