#outhistory

[nerdygaymormon]

LGBTQ America: A Theme Study of Lesbian, Gay, Bisexual, Transgender, and Queer History, edited by Megan E. Springate, 2016

In 2016, the US National Park Service created an over 1200 page study of LGBTQ American History. It's the most comprehensive examination of LGBTQ history in America (it covers sports! art! race! historical sites! health! cities!).

As part of it's anti-DEI war against marginalized Americans, the Trump administration removed this from government websites. However, OUThistory has kept a copy available on their website

Chapter 1: Prologue: Why LGBTQ Historic Sites Matter by Mark Meinke

Chapter 2: Introduction to the LGBTQ Heritage Initiative Theme Study by Megan E. Springate

Chapter 3: Introduction to Lesbian, Gay, Bisexual, Transgender, and Queer (LGBTQ) History in the United States by Leisa Meyer and Helis Sikk

Chapter 4: The History of Queer History: One Hundred Years of the Search for Shared Heritage by Gerard Koskovich

Chapter 5: The Preservation of LGBTQ Heritage by Gail Dubrow

Chapter 6: LGBTQ Archeological Context by Megan E. Springate

Chapter 7: A Note about Intersectionality by Megan E. Springate

Chapter 8: Making Bisexuals Visible by Loraine Hutchins

Chapter 9: Sexual and Gender Diversity in Native America and the Pacific Islands by Will Roscoe

Chapter 10: Transgender History in the US and the Places that Matter by Susan Stryker

Chapter 11: Breathing Fire: Remembering Asian Pacific American Activism in Queer History by Amy Sueyoshi

Chapter 12: Latina/o Gender and Sexuality by Deena J. González and Ellie D. Hernandez

Chapter 13: “Where We Could Be Ourselves”: African American LGBTQ Historic Places and Why They Matter by Jeffrey A. Harris

Chapter 14: LGBTQ Spaces and Places by Jen Jack Gieseking

Chapter 15: Making Community: The Places and Spaces of LGBTQ Collective Identity Formation by Christina B. Hanhardt

Chapter 16: LGBTQ Business and Commerce by David K. Johnson

Chapter 17: Sex, Love, and Relationships by Tracy Baim

Chapter 18: LGBTQ Civil Rights in America by Megan E. Springate

Chapter 19: Historical Landmarks and Landscapes of LGBTQ Law by Marc Stein

Chapter 20: LGBTQ Military Service by Steve Estes

Chapter 21: Struggles in Body and Spirit: Religion and LGBTQ People in US History by Drew Bourn

Chapter 22: LGBTQ and Health by Katie Batza

Chapter 23: LGBTQ Art and Artists by Tara Burk

Chapter 24: LGBTQ Sport and Leisure by Katherine Schweighofer

Chapter 25: San Francisco: Placing LGBTQ Histories in the City by the Bay by Donna J. Graves and Shayne E. Watson

Chapter 26: Preservation of LGBTQ Historic & Cultural Sites – A New York City Perspective by Jay Shockley

Chapter 27: Locating Miami’s Queer History by Julio Capó, Jr.

Chapter 28: Queerest Little City in the World: LGBTQ Reno by John Jeffrey Auer IV

Chapter 29: Chicago: Queer Histories at the Crossroads of America by Jessica Herczeg-Konecny

Chapter 30: Nominating LGBTQ Places to the National Register of Historic Places and as National Historic Landmarks: An Introduction by Megan E. Springate and Caridad de la Vega

Chapter 31: Interpreting LGBTQ Historic Sites by Susan Ferentinos

Chapter 32: Teaching LGBTQ History and Heritage by Leila J. Rupp

[uranus68]

I want to say thank you to everyone who came before me—all the people who lead hard, “out-loud” lives and made it possible for me to have the life I have today. I only hope that I can do the same. We all need to be clear in our intent and as out-loud as we can be...to make sure that everyone has a proper seat at the table. #blacklivesmatter #translivesmatter #happypride #outhistory (at San Francisco, California) https://www.instagram.com/p/CBYPL6JD8lp/?igshid=8b48d5oiy1ym

[uispeccoll]

#VoicesFromTheStacks

Happy Pride Month! While we’ll be celebrating all month, Iowa City’s Pride Week celebration kicks off next week. Explore Iowa City’s LGBTQ history by exploring this online timeline, “LGBTQ Life in Iowa City: 1967-2010", collaborated on by University Archivist David McCartney and Iowa Women’s Archives Curator Kären Mason on OutHistory.org. The timeline features photos from the Iowa Women’s Archives, University Archives, and private collections. To accompany this amazing resource and to celebrate this upcoming pride week, here are some documents from Prides past from the Gay, Lesbian, Bisexual, Transgender and Allies Union Records (RG02.0003.18). GLBTAU was the first LGBT+ student group recognized by a university administration.  

How are you celebrating Pride? Find out more about Iowa City Pride Week activities!

--Laura

GLBTAU Records (RG02.0003.18) Finding Aid

[sectioavrea]

❝Cold in my professions, warm in my friendships, I wish, my Dear Laurens, it might be in my power, by action rather than words, to convince you that I love you. I shall only tell you that 'till you bade us Adieu, I hardly knew the value you had taught my heart to set upon you. Indeed, my friend, it was not well done. You know the opinion I entertain of mankind, and how much it is my desire to preserve myself free from particular attachments, and to keep my happiness independent on the caprice of others. You should not have taken advantage of my sensibility to steal into my affections without my consent. But as you have done it and as we are generally indulgent to those we love, I shall not scruple to pardon the fraud you have committed, on condition that for my sake, if not for your own, you will always continue to merit the partiality, which you have so artfully instilled into me.❞ (From Alexander Hamilton’s letters to Lieutenant Colonel John Laurens, April 1779.)

(or, the hamilton x sherlock crossover no one asked for.)

[this-world-of-beautiful-monsters]

it's so funny how when you look for historical records of queer activism intersecting with NAMBLA apologia you will find examples of that apologia taking place in real time.

use of "panic" in scare quotes and wielding Anita Bryant as a cudgel immediately before referencing a raid on an organization that published a confession to child rape.

the classic "well, [insert group] was allowed to get away with it scott free so why can't we?" that we see so often with zionists.

this is a similar logic that we see used in modern pedophile apologia on tumblr all the time: well, what about all the "real" abuse? don't you know that worrying about kind upstanding youthlibbers like us is distracting from the "real" abuse? parents abuse their children, so we should be allowed to abuse them too. instead of condemning all forms of abuse as equally worthy of prevention, some forms of abuse are deliberately banned from discussion, and anyone who breaks this taboo is viewed more culpable for "real" abuse than the actual perpetrators.

insane thing to say that about an organization built around the facilitation of child rape, an illegal act

framing the decision of gay activists to protect and stand with young queer children as a fear of "risk" or intimidation by stereotypes is...a choice and definitely a malicious one. the list of activists who let themselves be conned into going along with this is depressing, but also highlights the courage of the activists who went against it (it also proves that joining up with pedophiles is not at all a new or radical act, and that the framing of pedophiles and child abusers as distinct is a relatively new phenomenon in pro-abuse circles)

the framing of queer child abusers as merely "acknowledging sexuality" is a familiar one, and deliberate. there is an extremely far leap between acknowledging that children have sexuality and defending the right to exploit that sexuality. also the association of "against same/sex child rape" and "liberal" is laughable on several regards; my "middle-class, open-minded, liberal" aunt once told me that if I was sexually abused by a female teacher in high school, she would not have minded at all.

one of the few moments in the article that it stops sucking nambla's dick, but still insists on saying that Walker's accurate assessment of nambla's intentions and m/o as something she "felt" or "saw." and once again "if they can rape their children, why can't we?"

again, the queer community's decision to protect its younger members by expelling NAMBLA is blamed entirely on fear of media attention. was that a factor? sure, probably more for some and others, but to frame it entirely as a reaction other media pressure is clearly an attempt to shame positive act.

"boy-lovers" ran its course, then it was "MAPs," now it seems to be swinging back to pedos-and-proud (but we're not touching children, we promise, and if anything happened to you to suggest otherwise you're just a malicious actor distracting from the good victims--sorry, I mean the Real Abuse Survivors" and of course there's the final sentence.

"critical dialogue on a taboo subject" is such a disgusting attempt to steal valor from the anti-abuse advocates who actually did the work of bringing discussions around csa into the light. csa defenders who complain about "how can we prevent abuse if we're not allowed to talk about it?" are very often reacting to a situation where someone is talking about abuse, but not in the "right" way, i.e. not in a way that permits their particular form of abuse to take place. you even see it in the fucking footnote.

like it is not impossible to "grapple" with csa people fucking "grapple" with it all the goddamn time they just do it in a way you personally view as a "moral panic" because it involves believing that rape is always rape regardless of whether the rapist has blue hair and pronouns or whatever. and this is something she "notes" not something she "claims."

like overall a very good preservation of abuse apologia and what to look for, if you can stomach it. because gooood.

[frstepnowski-blog]

Welcome to the #RRBC 2019 October-Ween Block Party

Welcome to the 2019 #RRBC October-Ween Book, Blog, & Trailer Block Party

Today’s giveaways for three special visitors are:

One (1) $10 gift card from Amazon

One (1) paperback copy of “Journey to the Rainbow’s End”

One (1) paperback copy of “BOUND”

That’s right folks! That’s three opportunities to win a giveaway just for visiting today and leaving a comment below!

Today’s Hot…

View On WordPress

[bossybroads]

Black History Month: Willi Ninja 'Recognized as the “Grandfather of Vogue,” Willi Ninja rose to prominence in the Harlem Drag Ball scene in the 1980s and took the dance form of voguing around the world. Willi Ninja was born William Roscoe Leake on April 12, 1961 and grew up in Flushing, Queens. A completely self-taught dancer, Willi began to dance publicly at age 7. After high school, Willi dropped out of college, enrolled in beauty school and moved to Greenwich Village in the late 1970s. Not much is known about his childhood, although in many interviews he describes how his mother, Esther Leake, was very accepting of his sexuality and had a direct role in nurturing his interest in dancing. Inspired by Fred Astaire, Olympic gymnasts, and the martial arts (hence the name “Ninja”), Willi formed a dance group who called themselves the Video Pretenders in the early 1980s. They would go to clubs and mimic the dance moves in the music videos being shown on the screens. They soon realized that they should create their own choreography. Willi began voguing at the Christopher Street Pier and Washington Square Park, popular hangout sites for LGBTQ youth, and made his debut in Harlem’s famous drag balls. The culture surrounding drag balls and voguing can be traced back to the Harlem Renaissance. Harlem’s Hamilton Lodge hosted its first queer masquerade in 1869. In newspapers, these balls were disguised as “masquerades.” However, by word of mouth, they came to be known as fag balls or parade of the fairies. This scene experienced backlash and police intimidation during the Depression, Prohibition, and the criminalization of homosexual relations throughout the first half of the 20th century. By the early 1960s, the drag ball scene began to fragment along racial lines, coinciding with the intensification of the Civil Rights movement. Although attended equally by black and white audiences, black queens were expected to “whiten up” their faces if they wanted a chance at winning a title. Frustrated by racial biases, black queens began to stage their own events. Crystal LaBeija formed the House of LaBeija in 1972 as a promotional gimmick for a drag ball she was hosting with a friend. The formation of the house structure paralleled the increasingly assertive gay liberation movement and the reshaping of New York gangs. The house system of the drag ball scene provided an extended social family that helped the participants navigate through racism, homophobia, transphobia, and class oppression. Many were disowned by their family and friends, or ran away to avoid causing their family shame because of their nonconforming gender and/or sexual identity. The history of the house formation also requires references to the politics of abandonment and the racial and economic injustices occurring in New York City in the 1980s. There was a decline in the city’s welfare and social services, early gentrification of urban neighborhoods, decreases in funding for group homes and shelters for homeless youth, a sharp rise in unemployment rates among black and Latino men and a lack of funding during the Reagan era for people newly displaced or homeless as a result of HIV/AIDS. Willi Ninja founded the House of Ninja in 1982, acting as a “mother” to a group of adopted gay and transgender “children” in New York City. Each house having distinctions, the House of Ninja was famous for its dancers. Ninja helped create and shape the dance form of voguing that combined exaggerated model poses and intricate mime-like choreography. Willi is credited with revolutionizing the dance form by adding swift angular movements and contortionist arm and leg positions. Willi made voguing a legitimate dance form by teaching it all over the world. He met Malcolm McLaren who took a group headed by Willi on a tour of European fashion houses. Willi modeled in runway shows for Chanel, Jean Paul Gaultier, Thierry Mugler, Karl Lagerfield. He took voguing to Europe and Japan. He choreographed and appeared in various concerts and music videos and really took voguing to a level of visibility and perfection in performance that no one had reached before. He trained models like Naomi Campbell and Iman. He taught female models femininity by showing them how to acquire grace and poise. Willi opened a modeling agency, EON (Elements of Ninja) in 2004. After succeeding in his dream of traveling the world, Willi Ninja never lost touch with the drag ball scene. He was instrumental in getting the ballroom scene to discuss HIV/AIDS prevention throughout the 1980s when it was not being talked about in the gay community because of social stigma and anxiety surrounding it, making it a habit to split time between performing and community engagement. He was diagnosed with HIV in 2003 and continued working to support his elderly mother while not being able to afford healthcare for himself. He continued to mentor upcoming dancers and models until he lost his sight and became paralyzed. Willi Ninja died of AIDS-related heart failure in New York City in 2006 at age of 46 surrounded by the children of his house. He continued to provide an outlet for self-expression in the queer community until the end. The House of Ninja continues to perform at drag balls to promote HIV/AIDS awareness in their mother’s name.' Bio adapted from work by Ana Herrera, OutHistory.org http://outhistory.org/exhibits/show/tgi-bios/willi-ninja

[queerpublichistory]

Learn Your Queer History #1: Outhistory.org

Hello dear reader! Welcome to the first post in the "Learn Your Queer History" LGBT History Month series, where I highlight some of the fantastic  LGBTQ history resources available on the interwebs (and sometimes beyond).

And it has to start with OutHistory.org! OutHistory is a fantastic collection of resources that allow you to explore the depth and breadth of LGBT and queer history (especially in the United States). They have online exhibits, primary resources, and articles on a variety of subjects. They have an entire Book Shelf section to direct you to more resources and they recently started a regular blog.

One of my favorite things about OutHistory is how well they have integrated collecting community history and publishing rigorous scholarship. OutHistory began as a wiki and still collects both personal accounts and secondary research from the general public. It also has relationships with universities and at least two historians who are pioneers in the academic field of LGBT history have been closely involved with the project: Jonathan Ned Katz and John D'Emillio. This strategy has allowed OutHistory to collect and present a huge body of content over the past 8 or so years, making their website a place where you can truly get lost in queer history.

But you don't have to take my word for it: visit their site, or you can follow them on Facebook, Twitter, and Instagram.