LGBT History

Paper delivered at the University of Michigan history department's graduate conference. This paper describes the tensions between established, white gay AIDS service providers and African American AIDS activists as the extent of the AIDS epidemic among the city's communities of color became clear during the middle of the 1980s, leading to the establishment of Blacks Educating Blacks About Sexual Health Issues (BEBASHI), the nation's first black AIDS service organization.

Ponencia de Cristhian Manuel Jiménez en conversatorio por el día internacional de los museos el 18 de mayo de 2020. Cristhian nos habla de algunos de los acontecimientos destacados en la lucha por los derechos humanos de las personas LGBTI en la República Dominicana y sus antecedentes durante el periodo 1950-2020.

Esta actividad fue organizada via zoom por el Museo Memoral de la Resistencia Dominicana.

Pueden encontrar video en: https://www.youtube.com/watch?v=si9u-1c2bVI&t=4s

There is a common narrative among Whitman scholars that Walt Whitman 'came out' as a gay man in his late 50s with the release of the 1860 edition of Leaves of Grass , more specifically with the inclusion of the "Calamus" poems. While the "Calamus" cluster does consist of many poems about sensual interactions, in this paper I am going to argue that Walt Whitman did not have his homosexual awakening so late in his life.

The Committee on Lesbian, Gay, Bisexual and Transgender History’s scholarly Making the Framework FAIR report (2014) recommends substantial revisions to California’s K-12 History-Social Science Framework in order to bring it into compliance with the FAIR Education Act. The law, passed in 2011, mandates inclusion of the roles and contributions of LGBT Americans and people with disabilities in the state’s primary and secondary school U.S. history education. To date, efforts to get state agencies, school districts, and educators to fully implement the FAIR Education Act have been insufficient, particularly in relation to transgender history. As the state undergoes History-Social Science Framework revision, it should adopt the transgender-inclusive changes suggested by Making the Framework FAIR report for grades 2, 4, 5, 8, and 11. This represents a golden opportunity to create comprehensive and lasting change across elementary, middle, and high school, in California and beyond.

The Netherlands and Denmark housed Europe’s first two postwar homophile organizations, and by the 1960s, activists were already debating anti-homosexual laws in national media, and (in the Netherlands) demonstrating publicly; thus Stonewall was not the origin of activism in either of these countries. Yet the events in New York City 1969 had two lasting influences in these countries: first, Stonewall catalyzed a transnational ‘consciousness’ (or solidarity) among gay and lesbian activists during a period of radicalization; and second, the Christopher Street Liberation Day 1970 inspired the visible demonstrations known today as ‘Pride’ celebrations. From 1971, Denmark’s national organization planned Christopher Street Day demonstrations every June; and that same year, a radical Gay Liberation Front split off from the association. From 1977, the Netherlands planned its own late-June demonstrations, often with transnational themes (e.g. Anita Bryant in 1977, the Iranian Revolution in 1979). In the following decades, these demonstrations of gay/lesbian visibility moved to August, and Denmark (and Belgium) dropped Christopher Street from event names. Yet scholars, activists, and the general public still evoke the memory of the first Liberation Day when referring to a ‘post-Stonewall’ era in the Netherlands and Denmark.

“Giorgio e Antonio […] si sono uccisi? Hanno commissionato il loro suicidio? Sono stati ammazzati dal misterioso terzo uomo di cui si mormora in paese? Comunque è certo che i due giovani, l'uno di 25 e l'altro di 15 anni, erano omosessuali e si amavano. E che Giarre ha rifiutato, ha cercato di cancellare questo amore. È per questo che Giarre è diventato un simbolo. E un rimorso. E molte altre cose”. Così scriveva “Lotta Continua” il 14 novembre 1980 dopo che, il 31 ottobre, i corpi dei due ragazzi furono ritrovati da un pastore sotto un albero di limoni.

Si tratta di una storia d’amore negata dalla famiglia, da un intero paese e dalla cultura omofoba che caratterizzava l’Italia a cavallo tra gli anni ’70 e ‘80. Ma è anche un caso irrisolto di cronaca nera dallo studio del quale emergono, da un lato, gli stereotipi di genere di quell’epoca in relazione alla mascolinità “deviante” di due omosessuali che osavano dire del loro amore, dall’altro, il ruolo delle istituzioni pubbliche (forze dell’ordine e autorità giudiziarie) nel celare la verità giudiziaria e nel perpetrare pregiudizi. Si tratta infine di un caso politico di rilevanza nazionale che fece di un amore “deviante” un caso esemplare che, innestandosi sulla pregressa attività di alcuni gay militanti, fu capace di modificare l’atteggiamento di una parte della sinistra parlamentare ed extra-parlamentare sull’omosessualità e condusse alla fondazione a Palermo del primo circolo Arcigay d’Italia da parte di Marco Bisceglia, prete cattolico del dissenso sospeso a divinis e dirigente dell’Arci.

Attraverso gli articoli di cronaca e il dibattito politico sui giornali locali, nazionali e di partito, nonché attraverso interviste e fonti d’archivio e giudiziarie, si tenterà di ricostruire la vicenda sottolineando, da una parte, come la dimensione pubblica e tragica di una storia d’amore “deviante” accelerò un processo politico e culturale di modificazione della morale pubblica e, dall’altra, come l’azione normativa e normalizzante dello spazio sociale ebbe un effetto letale sui protagonisti di questa vicenda.

This article examines the role of the Communist Party of Great Britain (CPGB) and its youth wing, the Young Communist League (YCL), in the advancement of gay rights in the 1970s and 1980s. Although the CPGB was the first major organization of the British labour movement—and the British left—to advance a policy of gay rights, its participation in the gay liberation movement has tended to be neglected by scholars. In contrast to the general perception of the CPGB in the last decade (or so) of its existence as a party of declining influence and cohesion, easily ignored by the mainstream of the labour movement, we argue that the embrace of gay rights provided communists with a means of pushing for a diversification of labour politics. This coalesced in the mid-1980s with the co-founding of Lesbians and Gays Support the Miners (LGSM) by the communist activist Mark Ashton. With the recent scholarly and public interest in the LGSM and its impact upon the Labour Party's attitude to gay rights, this article aims to reveal that the 'pre-history' of the group is firmly rooted in the CPGB/YCL and the Eurocommunist section of the British communist movement. The year 2014 saw the 13th anniversary of the beginning of the 1984–5 miners' strike and the establishment of Lesbians and Gays Support the Miners (LGSM). The moment was used to launch the British film Pride, which tells the story of LGSM. One of the controversial points of the film's narrative was the silence over the co-founder of LGSM Mark Ashton's membership of the Communist Party of Great Britain

When Fox 21 Television Studios announced that Laverne Cox would play the role of Frank N. Furter in their 2016 The Rocky Horror Picture Show: Let’s Do the Time Warp Again, most public response circled around how Cox’s visible political identity as a trans woman spoke to the problematic nature of Rocky Horror’s language and dated identity politics. Released in 1975, Richard O’Brien and Jim Sharman’s The Rocky Horror Picture Show has been a touchstone of queer popular culture for more than forty years. Rocky Horror is constructed as a self- conscious pastiche of multiple cultural moments and queer coded pieces of popular culture; Gothic literature, classic Hollywood film, science fiction B movies, Glam Rock, and drag all mingle in the queer cultural collage that makes up the show’s dramaturgy. As such, the scope of Rocky Horror serves as a kind of performative queer archive, collecting and performing generations of queer culture. However, in addition to offering a dense collection of queer cultural artifacts, Rocky Horror has also inherited many of the complicated representational aspects of its sources, such as the racist coding and simultaneous racial erasure of Gothic and horror conventions as well as rapidly changing and often conflicted trans identity politics of the mid- twentieth century. These problematic appropriations and omissions become all the more salient in light of Cox’s 2016 performance. In this article, Crookston examines how Rocky Horror has functioned as a performative queer cultural archive and how Danny Ortega’s remake, starring Cox, challenges, complicates, and excavates O’Brien’s original historiographic dramaturgy.

Celebrated as the first Pride in Asia, the annual Metro Manila Pride March has been staging before its metropolitan public the protests for equality by lesbian, gay, bisexual and transgender Filipinos. However, behind these colorful protests is the refracted context of postcolonial Philippines, which speaks of its troubled Asian-ness due to persisting hegemony of Western ideals.

The study argues that Pride parade performances by queer bodies encode the historical forces confining LGBTQ+ lives. Using photo-ethnographic approach, I examine this encoding through reconstruction and deconstruction of 2015 Metro Manila Pride March as case study. The reconstruction of event corroborates primary sources that include photos, field notes, historical and LGBT-related literature, and contemporary testimonies of participants. Ranciere’s theorizing on “emancipated spectator” guides the deconstruction of twined histories of queer, Asian, and body politics at the Manila Pride. Analysis of emerging narratives shows the dominance of Western sex-gender models supplanting local queer categories such as bakla, tibo, silahis, among others. The study suggests the necessity of interrogating Pride march against the backdrop of these local queer identities, with their historical and lived experience, to bolster their always already creative, but remains in need of critical, politics.

An abridged version of this article has been published in spot.ph on 29 June 2019:
https://www.spot.ph/newsfeatures/the-latest-news-features/78298/history-of-pride-march-in-the-philippines-a4410-20190629-lfrm?utm_source=Facebook-Spot&utm_medium=Ownshare&utm_campaign=20190629-fbnp-newsfeatures-history-of-pride-march-in-the-philippines-a4410-20190629-lfrm-fbfirst&fbclid=IwAR0zdxDof3sgvCvLPxiPifVP16NK_EKXxdpfkTcwbLA_9VUKZCvfDElqmyQ

Exporting human rights. Homonationalism, historical discourses of the utopian North and the creation of a gay paradise

As the LGBTI+ rights movement in Iceland has gained various successes in the last three decades, its achievements have increasingly been used to create a positive image of the country. This emphasis has increased, if anything, as the tourism industry has become more dominant within the country. The idea of Iceland as a queer paradise, or more particularly a gay paradise, has become prominent partly because it is congruent with the picture painted of Iceland in books, documentaries and newspaper and magazine articles in the last few centuries. In this instance, it is noteworthy that the image creators have begun using a marginalized group that was, until recently, demonized and ostracized.

The subject of this article is the gay paradise as it appears in the dominant discourse, with an emphasis on the City of Reykjavík’s 2012 bid to host a large LGBTI+ sporting event, the World Outgames. The article places the gay paradise in a historical context by examining historical discourses surrounding utopias in the North and contemporary transnational homonationalist discourses. In the past 10–15 years queer theorists have noticed that lesbians and gay men seem to have gained access to the nation. They are no longer seen as “other”, foreign and abnormal, while other marginalized groups have taken their place, notably Muslims and people from the Middle East. These two different discourses have facilitated the emergence of ideas like that of the Icelandic gay paradise, which seem natural on the surface but are riddled with contradictions. Not only does this paradigm erase queer Muslims and queer people from the Middle East, but it also excludes other queer people, for instance, trans people, intersex people, and bi-, pan and asexual people. The Icelandic gay utopia bears witness to a greater quality of life for a historically marginalized group but it is also centralizes one minority group at the expense of others, like so many discourses surrounding homosexuality have done in the past.

***
Að flytja út mannréttindi. Hinsegin paradísin Ísland í ljósi samkynhneigðrar þjóðernishyggju og sögulegra orðræðna um fyrirmyndarsamfélög í norðri

Samfara stórstígum framförum í réttindabaráttu hinsegin fólks á síðustu
þremur áratugum hefur færst í vöxt að réttindi hinsegin fólks á Íslandi séu notuð til þess að skapa Íslandi jákvæða ímynd. Þessi áhersla hefur síst minnkað með auknu vægi ferðaþjónustunnar í landinu. Hugmyndin um Ísland sem hinsegin paradís, samkynhneigða paradís nánar tiltekið, hefur því fengið byr undir báða vængi enda er hún er að mörgu leyti í samræmi við þá mynd sem dregin hefur verið upp af Íslandi í bókum, blaðagreinum og heimildarmyndum síðustu aldirnar. Þó vekur athygli að ímyndarsmiðirnir nota í þessu tilviki jaðarsettan hóp sem þar til nýlega var úthrópaður og meðlimum hans útskúfað úr samfélaginu.

Hér er fjallað um Ísland sem samkynhneigða paradís eins og sú hugmynd birtist í ríkjandi orðræðu og sérstök áhersla lögð á umsókn Reykjavíkurborgar um að halda stórt hinsegin íþróttamót, World Outgames, árið 2017. Paradísin er sett í sögulegt samhengi og skoðuð bæði í ljósi sögulegra orðræðna um fyrirmyndarsamfélög í norðri og þverþjóðlegra orðræðna um samkynhneigða þjóðernishyggju (e. homonationalism). Á síðustu 10–15 árum hafa fræðimenn veitt því athygli að samkynhneigðir tilheyri ekki lengur hópi „hinna“, það er hinna framandi og afbrigðilegu, heldur teljist nú í hópi „okkar“. Þeir hafi með öðrum orðum fengið aðgang að þjóðinni en múslimar og fólk frá Miðausturlöndum hafi tekið þeirra stað sem „hinir“. Saman búa þessar tvær orðræður til farveg fyrir hugmyndir eins og samkynhneigða fyrirmyndarlandið Ísland. Það fyrirbæri er þó óneitanlega mótsagnakennt,
enda má finna hinsegin fólk meðal múslima og Miðausturlandabúa og einnig skilur innlimun góðra samkynhneigðra borgara í þjóðina annað hinsegin fólk eftir utan þjóðarímyndarinnar, svo sem trans fólk, intersex fólk og tví-, pan- og eikynhneigða. Þessi jákvæða ímynd af samkynhneigða fyrirmyndarlandinu er þannig birtingarmynd breyttra tíma en þó er hún einnig takmarkandi og hampar ákveðnum hópi á kostnað annarra líkt og svo margar orðræður um samkynhneigð hafa gert í gegnum tíðina.

Devenir queer: al límite del patrimonio es un intento por llenar de sentido rarito el concepto rígido, patriarcal y hegemónico de patrimonio. Es también una oportunidad, desde la rareza, para reflexionar sobre la historia y la herencia. Pretendemos con ello imaginar nuevos mundos y crear otras posibilidades.

Devenir queer: al límite del patrimonio es el resultado de un proyecto ganador de la Beca de investigación sobre las prácticas artísticas y culturales de los sectores sociales LGBTI del Programa Distrital de Estímulos 2020, de la Secretaría Distrital de Cultura, Recreación y Deporte en la ciudad de Bogotá.

Bringing together scholars from around the United States, "LGBTQ America: A Theme Study of Lesbian, Gay, Bisexual, Transgender, and Queer History" (Washington, D.C.: National Park Service & National Park Foundation, 2016) is the first study of LGBTQ heritage and place-based history issued by a national government anywhere in the world. My contribution, which appears as chapter 4, documents the cultural history of Americans' efforts to produce and disseminate knowledge about the LGBTQ past from the 1890s to the 1990s.

This dissertation problematizes the definition of autobiography by considering the Bruce McKinney Collection, an archive at the Kenneth Spencer Research Library at the University of Kansas, a communal autobiography of the lesbian and gay community of Kansas. While generally used as a research tool, I argue that the archive can also be a form of life writing, consisting of a narrative that moves between documents and items found within the collection. Collected by numerous people over the course of forty years, I present the Bruce McKinney Collection as a communal autobiography of lesbian and gay life in Kansas. The archive demonstrates the lesbian and gay community's desire to acquire queer space and establish queer visibility in towns across Kansas. Through acts of resistance, whether taking legal action against a major university, proposing social changes through a city council, or by having sex in public spaces, the lesbian and gay community has reconfigured social space to accommodate their own community. In turn, the queer archive reflects the history of this change. Itself a queer space, the archive grants legitimacy to the lesbian and gay community simply by existing. It acts as a form of resistance as people have gathered and preserved the different documents that reflect lesbian and gay history. Through the resistant act of collecting lesbian and gay history, the lesbian and gay community of Kansas has created its own communal autobiography, specifically The Bruce McKinney Collection.

On 17 May 1990, the World Health Organization removed homosexuality from its list of diseases and mental disorders. This historical fact inspired Saša Gavrić and Jasmina Čaušević to collect all reference works in one place and give an overview of the development of the contemporary LGBT history in the last thirty years in the Western Balkans. How has the contemporary gay and trans history developed in the Western Balkan countries? What influenced the demedicalisation and decriminalisation of homosexuality? How did LGBTI activism develop in the region in this period? How did legal protection develop, and which areas did it include? How have the processes of democratisation and Europeanisation affected the lives of LGBTI people? These are just some of the questions the answers to which the authors have been pursuing during their work on this book.

The edited volume published in Montenegrin language, by Društvo za kulturni razvoj „Bauo“ and LGBT Forum Progres, features my co-authored text "CRNA GORA U PERSPEKTIVI – OD „PROTIVPRIRODNOG BLUDA“ DO ŽIVOTNOG PARTNERSTVA LICA ISTOG SPOLA", a short text about the Montenegrin LGBT history in context of the Yugoslav and post-Yugoslav LGBT history.

For LGBTQ adolescents who attend public schools, there are many risk factors that they face as a result of homophobic and heteronormative environments, including bullying, absenteeism, harassment, sexual assault, substance abuse, depression, and suicidality.  It is important to expand the knowledge base concerning the implementation of a queer curriculum in public schools, and to discover effective ways to teach this literature.  The sample for this research study will consist of a total of twenty high school English classes, with ten of these classes consisting of 10th grade students, and the other ten classes consisting of 12th grade students.  Three research designs will be used in this study: 1) a survey on sexual orientation, and a survey on attitudes toward homosexuality; 2) informal interviews; and 3) classroom observations.  The researcher hypothesizes that the research will show the following outcomes: 1) an integration of LGBTQ identity; 2) an improvement of academic outcomes; 3) a reduction of risk factors among LGBTQ adolescents; 4) the creation of a diverse, inclusive, and accepting climate; and 5) positive attitudes from heterosexual adolescents towards LGBTQ people.  The question asked is: Does teaching a queer curriculum in public high school English classes effect the identity development of Lesbian, Gay, Bisexual, Transgender, and Queer/Questioning (LGBTQ) adolescents and the attitudes of heterosexual adolescent students?

This article critically interrogates historical analogies made between the Covid-19 pandemic and HIV/AIDS epidemic in American public discourse, highlighting the role of cultural memory and normative frameworks of 'crisis' and its temporalities in shaping collective responses. It situates the Covid-19 pandemic in a multidirectional mnemonic frame by analysing borrowings from other usable pasts, particularly the HIV/ AIDS epidemic in the United States, which in turn drew upon memory of the Holocaust. A reading of Susan Sontag's 'The Way We Live Now' affirms the value of multidirectional cultural borrowing while also revealing its limits. Notably, the ever-growing AIDS Memorial Quilt may serve as a model for memorializing victims of Covid-19. While analogies between pandemics may be comforting or mobilizing, their meaning must remain open to contestation and also preserve particularities and differences. The history of HIV/AIDS centres the question, 'crisis for whom?' and cautions against prematurely declaring the 'end' of the Covid-19 pandemic.

Trans Historical explores the plurality of gender experiences that flourished before the modern era, from Late Antiquity to the eighteenth century, across a broad geographic range, from Spain to Poland and Byzantium to Boston. Refuting arguments that transgender people, experiences, and identities were non-existent or even impossible prior to the twentieth century, this volume focuses on archives—literary texts, trial transcripts, documents, and artifacts—that denaturalize gender as a category. The volume historicizes the many different social lives of sexual differentiation, exploring what gender might have been before modern medicine, the anatomical sciences, and the sedimentation of gender difference into its putatively binary form.

Contrary to popular belief, homosexual relations have been part of Chinese civilization since its birth. Exploring the tradition of male favorites in the imperial court, the rise of prostitution and anti-homosexual laws, as well as other records from Chinese literature, this paper provides an overview of the extent of and views on homosexual relations in imperial China. This paper was created for Religions of China and Japan at Ohio Wesleyan University.

Оваа книга е, пред сè, наменета за сите оние кои ги интересира хронологијата на развојот на правно-политичкиот однос на општеството и на државата кон ЛГБТИ-заедниците на Западен Балкан, од моментот кога хомосексуалноста престанала да се смета за болест до денешен ден, триесет години подоцна. Ја пишувавме во стил што не е академски (гер. Fachbuch), туку повеќе може да се одреди како публицистички (гер.Sachbuch).
Сепак, имајќи предвид дека нашиот приод кон работата го засновавме на собирање литература, архивска граѓа и документација, ги почитувавме сите научни стандарди за подготовка на една ваква книга. Нашата намера не беше да понудиме оригинално научно дело, туку книга која го собира знаењето од претходните 30 години и на тој начин нуди избран поглед на минатото. Станува збор за прегледна книга која им овозможува на читателите/ките да се запознаат со главните идеи, но и со авторите/ките кои подлабоко се занимавале
со одредени теми, прашања и проблеми. Изворите што ги користевме се наведени по секое поглавје.

Trans people have always been with us, and are found today in many different cultures around the world. However, the way in which they frame their identities is often strongly dependent on the culture in which they live. This paper uses two examples from recent history to illustrate the difficulty of interpreting the gender identities of historical personages. Stella Boulton and Fanny Park were cross-dressers from Victorian England who are generally described as gay men by historians. Alice Sheldon was a former CIA agent who achieved fame as a science fiction writer under the pen name, James Tiptree Jr.. Working entirely by mail, she was accepted as a man, even by feminist writers such as Joanna Russ and Ursula K. Le Guin. Both Sheldon and Boulton & Park were born before gender surgery became available, and into societies with rigid expectations of gender roles. Can they be claimed today as trans, and if so how can we justify that?

SUMARIO: I. Introducción. II. Guión Museográfico. III. Breve recorrido por la historia del movimiento trans en la Ciudad de México por Leah Muñoz.

FE DE ERRATAS: Recientemente Xhantall Nuilah Morales, Facilitadore, Coordinadore y Fundadore del grupo Transformar Trascender  Informativo Reflexivo y Terapéutico para  personas Trans y Nobinaries, ha indicado que la historia narrada en el presente texto es históricamente imprecisa. Concretamente señala:

1. Eon fue fundado por Deborah Langiñon. Originalmente su cometido era meramente lúdico. Nació como un grupo travesti. Sólo después de que Anxelica Risco se integrase dio un giro hacia el activismo social.
2. Xhantall comenzó a participar en este espacio en 1996 bajo la guía de Alejandra Zúñiga. Gracias a su participación se realizó durante tres años seguidos el evento Días de Transgénero.
3. Eon quedó eventualmente a cargo de Silvia Susana Jacome. Pero fue Xhantall quien retomó el grupo y lo renombró y coordinó por tres años más ahora con el nombre de Eon Integración Transgénerica.
4. Xhantall fue quien se acercó a la Clínica Especializada Condesa para crear un voluntariado el cual dirigió por tres años. Este grupo era ya de carácter Informativo , Reflexivo y Terapéutico y no tenía relación con Eon.

Lamentamos las imprecisiones históricas del texto y reiteramos nuestro respeto por la labor de Xhantall Nuilah.

Men Only was among the earliest men’s lifestyle magazines published in Britain. From its first issue, in December 1935, the magazine cultivated a mainstream audience of middle-class, presumably heterosexual male consumers. But at the same time, I argue, it addressed and courted another audience long associated with urban leisure and fashionable consumption. References to homosexuality in Men Only went beyond mockery and insults directed at effeminate men. Instead, both textual and visual references to subcultural codes, practices, and homoerotically charged situations all reinforced potential readings of the magazine that would be understood by a queer audience. Other readers sometimes decoded the magazine’s references and doublespeak too. Some even expressed concern that particular magazine elements were ‘a trifle pansy’. But by printing such concerns the magazine producers further highlighted Men Only’s complicated dual address. By 1939, however, as the magazine’s references to homosexuality and urban queer subcultures became increasingly dated and less lucrative, it began to direct its attention to a new military and home front audience. This article argues that through the deft use of humour, imagery, and coded doublespeak, Men Only courted a homosexual market segment a full half century before advertisers and marketers would openly acknowledge and seek the Pink Pound.

Tendo como premissa as recomendações metodológicas de pesquisa em memória social de Ecléa Bosi e da pesquisa-participante, o presente estudo teve como principal motivação aproximar-se do cotidiano de indivíduos dissidentes à heteronormatividade, mais especificamente, viados, bichas e homossexuais que vivenciaram sua juventude e sua sexualidade na cidade de São Paulo durante as décadas de 1970-80. Os relatos foram motivados prioritariamente a partir da indagação dos espaços e práticas de sociabilidade da cidade e da escuta atenta das estratégias e táticas utilizadas para vivenciarem esses prazeres proscritos. Os depoentes foram escolhidos segundo a sua idade (58-80 anos), sua orientação sexual dissidente, além do critério de busca por narrativas não-militantes; conforme designação corrente na literatura especializada, são priorizadas as narrativas do gueto em detrimento àquelas de militantes das chamadas frentes de liberação, levando-se em conta uma relativa ausência desse espaço do cotidiano comum nas principais narrativas que versam sobre as homossexualidades no país durante o período compreendido pelo estudo. Para a realização das entrevistas, com o objetivo de produzir questões exploratórias que auxiliassem o depoente a recordar, foram realizados uma pré-entrevista e levantamento bibliográfico sobre o tema. Desta leitura, foi produzido o capítulo teórico inicial sobre gênero, sexualidade e homossexualidades no Brasil. Com a realização das entrevistas, seguiram as transcrições e a composição dos testemunhos, nos quais os depoentes puderam alterar suas versões. Esses testemunhos integram o miolo deste trabalho. Optou-se pela perspectiva da extração fenomenológica desenvolvida por José Moura Gonçalves Filho, estabelecendo diálogos entre depoentes, teoria e arquivo. Baseio a opção por esse entendimento da linguagem e do sujeito em dois autores: (i) no entendimento do cotidiano e dos indivíduos em suas potências/agências criativas, inspirado em Michel de Certeau; (ii.) em elementos da teoria de interpretação hermenêutica de Paul Ricoeur. Vale dizer que a compreensão de gênero e sexualidade esboçada por esse trabalho trata de articula-la com os conceitos de cotidiano, memória e narrativa. Por fim, apresento os principais eventos recordados, as tramas e escolhas tomadas no processo de narrar a si mesmo, refletindo sobre as memórias coletivas e sociais e as particularidades expressadas pelos espaços biográficos relatados

Lesbian, Gay, Bisexual, Transgender and Queer U.S. History
(3 Unit, Twice Weekly, Semester-Long Course) Course Description: This course centers the influence of gender and sexual diversity in understanding the historical development of institutions, ideals, social and cultural transformations, and economic and political processes in the U.S. since European colonization. The approach is intersectional, always considering gender and sexual diversity as they intersect with race, class, and other forms of social difference and power.

This chapter from the collection _Queer Twin Cities_ (Twin Cities GLBT Oral History Project, Kevin P. Murphy, Jennifer L. Pierce, and Larry Knopp, University of Minnesota Press, 2010) revisits the feminist antipornography movements of 1980s Minneapolis in part to argue for approaches to feminism and sexuality that are more complex than can be accounted for by the simplistic discourses surrounding the “sex wars.” Looking closely at the cultures that produced the feminist antiporn movement in Minneapolis — the politics of women’s space, the social and legal contexts for public and commercial sex, and recent histories of gay and lesbian activism in the Twin Cities — this chapter seeks to complicate the established narratives of the feminist “sex wars” in ways that highlight the importance of race, space, and labor to feminist and queer political activism. By foregrounding issues of labor and the politics of space, and the ways in which they are intimately tied up with race and political economy, I hope to use the lessons learned from the feminist antiporn movement to promote a queer politics of sex that is, in Cathy Cohen’s words, “truly liberating, transformative, and inclusive of all those who stand on the outside of the dominant constructed norm of state-sanctioned white middle- and upper-class heterosexuality.”