A ceremony at the foot of the Cove Avenue Steps on Silver Lake Blvd. recognizing the site as a historic place by the City of Los Angeles. The dedication of “The Mattachine Steps” (which lead up to the house where pioneer gay activist Harry Hay founded the Mattachine Society in 1950) will be followed by a Radical Faerie-hosted picnic in an adjoining park overlooking the Silver Lake Reservoir (east side). Then, at 2:30, a book signing and reading of Stuart Timmon’s newly updated biography “The Trouble with Harry Hay” at nearby Stories bookstore, 1716 Sunset Blvd. (in Echo Park).
Sunday, April 15, at 2:00 p.m.
The ONE Culture Series will host a panel discussion about Harry Hay’s life and times. Film clips, literary readings and lively talk will be followed by refreshments in the Archive’s garden. There is a suggested donation of $5. The ONE National Gay & Lesbian Archives is located at 909 W. Adams Blvd. (near USC). 213-741-0094 for further information.
The Fire in Moonlight: Stories from the Radical Faeries
On Labor Day Weekend, 1979, 200 men gathered in the Arizona desert for the first Spiritual Conference for Radical Faeries. Called forth by Harry Hay (of Mattachine Society fame), Hay’s partner John Burnside, Don Kilhefner and Mitch Walker, this first of many Gatherings created a development that spread around the world and combined elements of gay liberation, feminism, environmentalism, new age spirituality and the counter-culture. Thousands of gay and Bi men (later joined by a few women) met in out of the way, rural Gatherings and Sanctuaries, creating a very loose network that defied the LGBT community’s tendency toward assimilation and institutionalism. Creative spirits like Will Roscoe, James Broughton, Andrew Ramer, Toby Johnson, Dan Nicoletta and Charlie Murphy became part of this sub-culture. It was Hay who coined the term Radical Faeries: both Radical (as to the root) and Faerie having to do with gays’ spiritual and cultural traditions rather than "radical" politics.
Among the 200 men who attended that first Faerie Gathering was author Mark Thompson. As Thompson remembers, the Gathering "was definitely a turning point in the burgeoning gay men’s spirituality movement. In some ways, I felt that gathering in the Arizona desert was as historically important as the Stonewall riots had been a decade before. Both events signaled a significant refocusing of values and vision, helping to create a new leap forward in gay culture-making. I attended many Gatherings – mainly in the Western United States – for the next 20 years."
More than thirty years after attending that first Gathering, Thompson, along with Associate Editors Richard Neely (Osiris) and Bo Young, have assembled the first anthology by and about the Faeries. The Fire In Moonlight: Stories from the Radical Faeries, is published by White Crane Books / Lethe Press as part of the White Crane Wisdom Series ($25). "Since their sudden inception on a remote site in the American Southwest in 1979, the Faeries have grown like some exotic species of flora around the world," Thompson wrote in his "Introduction." "This book of many voices continues that early call – a call for freedom of mind, body and spirit from the petty, awful tyrannies of those who have tried every means to destroy us. It is about how being a Radical Faerie has changed a life." Among the contributors are Will Roscoe, Franklin Abbott and Trebor Healy.
Bo Young, publisher of White Crane Books, and Associate Editor of The Fire In Moonlight, began his involvement with the Radical Faeries in 1990, when he first visited the Short Mountain Sanctuary in Tennessee. As Young is quick to point out, "the organizing principle of the Faeries is consensus and the Faerie Circle . . . no leaders. Everyone is ‘equidistant’ from the center. No one person is out in front. . While the Radical Faeries are identified most often as a ‘movement’ it isn’t something you join. It’s a state of mind. If you say you are a Faerie, you are a Faerie. There are Faeries who are into drag and organic farming and wild fermentation and there are Faeries who are theatrical and there are Faeries who are living communally and there are Faeries that are eremitic. There are rural Faeries and there are urban Faeries."
In The Fire in Moonlight, Faeries past and present share in their Faerie experience. According to Jerry Berbiar (Jerry the Faerie), "the Radical Faeries were founded for gay men. The Gatherings were places where gay men could individually recreate themselves, create community, explore faggot essence and create their own culture, free from the dominant all-encompassing hetero viewpoint." "At the heart of the Radical Faeries is a recognition of and exploration into gay men’s souls: our unique way of viewing, experiencing and being in the world," Joey Cain wrote. "I found myself in environments where my very sexuality, my embrace of myself as male and female, my determination that my sexual nature was both natural and magical, were honored and explored," recalled "EuroFaerie" Marco Shokti. "For a freaky little queer boy like me the Radical Faeries were the family I hardly dared to dream might exist," declared Pete Sturman, AKA Mockingbird and Pistol Pete. "The Faeries provided me with a safe environment to try all sorts of different things. I could split wood in high heels, bake bread in my underwear or run around covered in mud. I could laugh like a hyena or take a day of silence. They helped inspire me to become a musician and songwriter, a loud and proud queen troubadour."
One of the most interesting parts of The Fire in Moonlight is the book’s "Faerie Glossary." According to Young (at left in photo), "a shared, unique language is one of the defining elements of ‘culture.’ The Faeries have a very definite and unique use of language and one of the chief motivations of the various traditions such as Sanctuaries is a ‘time out of time’ period in which the gay individual removes him (or her) self from the dominant culture and literally engage in ‘coming to terms’ with who s/he is." Hay challenged the Faeries to self-define, from which emerged a vocabulary which the editors believe required a Glossary. Many Faeries have taken "Faerie names;" spiritual or ecologically-inspired names in contrast to their "mundane, everyday names."
The Fire in Moonlight presents a mostly-positive view of the Radical Faeries. But there are dissenting views. "Improbable Faerie" Artwit, who was active with the San Francisco Faeries during the 1980’s, is critical of a subculture which, like other gay tribes, favors the young and beautiful: "I have no desire to be a Faerie Mormon and make breakfast while the pretty ones sleep in and fuck," he said. Young admits that "one of the challenges we had was finding an African-American contributor. The Faeries are like any other part of this American society and suffers from the inherent racism of the culture. But that said, it is one of the few communities of which I am aware that actually attempts to address that." In short, "The Fire in Moonlight is not meant in any way to be a hagiography of the Radical Faerie movement."
Artwit is in the minority. As Thompson (in photo at right) put it, "once a Radical Faerie, always a Radical Faerie." "The Faeries are by no means a perfectly evolved group," Thompson admits, "but it definitely represents a quantum step in healing gay male relationships and community practice. The Radical Faeries may appear as a rather funky, insignificant tribe of social outcasts, but I have to state here for the record that nowhere have I encountered more intelligent, creative and beautifully self-aware gays in one place than at a Faerie Gathering. A Gathering is the antithesis of a typical gay ghetto environment. It is an intentional community – a destination on the inner journey, not some angry place of refuge. There is a lot of joy that comes from being a Radical Faerie."
"The strongest thing about the Faeries," Young notes, "is their commitment to community and their general awareness of and respect for history and tradition. Another strength is the creation of and maintenance of the Faerie Sanctuaries in their various manifestations," many of which are listed in the "Radical Faerie Resource Directory" found at the back of The Fire in Moonlight. On the other hand, Young admits that the Faeries’ "generally perceived flamboyance tends to scare people away." The Radical Faeries, Thompson says, "claim no particular leaders (we say we are ‘leader-full’) so there is not a problem of domineering egos holding others in thrall. People like that quickly get invited elsewhere. The reverse of this is that sometimes chaos ensues and the group experience can rapidly devolve into incoherent confusion. Over the years, the Faeries have learned how to walk better in balance between these polarities."
"The Faeries," Thompson continues, "have a very significant role in the greater understanding of what I would call our core gay values. Because we are living so in the moment, the archetypal motifs of gay psyche are more keenly felt and expressed. This is one crowd that is not going to be assimilated into mainstream mythology, which is still a narrative of heterosexual dominance. Faeries are shape-shifters, makers of ritual and beauty, natural teachers, healers and soul guides. We walk between the worlds, the seen and unseen, and between the genders. It represents a more authentic vision of who we gay men really are inside." "For myself," Young adds, "the chief asset of most Faeries I know is that they understand a history of same-sex people and tend to see themselves as connected to that history. There are so many other aspects of what I think of more as a culture than as a ‘movement’ . . . the attraction to the land, the care of the land, the rejection of consumerist culture, the sense of humor. It is one of the ancient archetypes of same-sex people to be jesters, culture carriers, interpreters and teachers. The Radical Faeries are all of these. These have always been incredibly important to any vital society . . . and they always will be."
THE FIRE IN MOONLIGHT Stories from the Radical Faeries Edited by Mark Thompson White Crane Wisdom Series 9781590213384, 309 Pages, $25.00
Mark Thompson’s latest anthology, The Fire in Moonlight (White Crane), is a collection of first person accounts of the Harry Hay-inspired Radical Faerie movement. Hay, a co-founder of the Mattachine Society, joined forces with Don Kilhefner and Mitch Walker to start the Faerie movement in order to add a spiritual dimension to the (often dry) nuts and bolts world of emerging gay politics.
Inspired in part by the writings of Edward Carpenter and the Calamus poems of Walt Whitman, Hay saw the homosexual as much more than a creature fighting for rights in a hostile society. The homosexual, according to Hay, was a multidimensional being with roots in the mythic, a sort of alien spirit with special healing gifts for the world.
As Stuart Timmons notes in his introductory essay, “The Making of a Tribe,” Hay once told a circle of 200 Faeries: “We Faeries need to stop saying, ‘My consciousness is better than your consciousness.’ That’s heterosexist. No one person, no one group, no one ideology has the answer. You need a spirit.”
Theologians may quibble with that relativist statement, insisting that if one truth is as good as another truth, then there’s no truth anywhere. One thing’s certain, however: You have to have spirit in order to “build.” For Hay, this meant constructing a homosexual spiritual dimension outside the world of conventional religion.
In a 1975 edition of RFD, Hay wrote: “To be a true homosexual, is to be put at odds with home, school and society….We are so other that we have to learn early how to protect our very survival.”
While this perspective may seem dated post-DADT, Hay was nonetheless insistent that a pronounced queerness was buried inside the homosexual’s “stubbornly perverse genes.” Hay’s vision of a monastic-like collective of queer men of all ages coming together in friendship circles for a process of “shedding the ugly green frog skin of hetero-imitation” started with the first Faerie Circle in Colorado in 1979.
Called “A Spiritual Conference for Radical Faeries,” at that Labor Day event hundreds of men (the gatherings would later include women) participated in mud baths and neo-pagan, quasi-Native American rituals like circle hand holding, chanting, and taking turns speaking to the circle while holding a Talking Stick. Many of these ad hoc talks were spiked with references to Aliester Crowley as well as Hay’s own take on what it means to be “queer” and “other.”
In these free-love pre-AIDS gatherings there was ritualized group sex as well as individual couplings. As Timmons observes, “In selecting fairies as a role model for gays, [Hay] combined logic with inspiration to surpass the medieval Mattachines—to a pre-Christian time and beyond human limits.”
With its emphasis on aspects of Native American culture and worship of the earth, the early Faeries attracted gay men who had had enough of the dead end clone life in the urban gay ghetto.
At the second Spiritual Gathering for the Radical Faeries in 1980, in Estes National Forest above Boulder, Colorado, faerie names were adopted and the emphasis on paganism was enhanced. As contributor Carol Kleinmaier notes, besides a denial of spirit-body and male-female duality, Faerie spirituality “was sourced in… the celebration of sacred sexuality, Wicca, paganism and shamanic traditions.”
As one would expect, highly eclectic and a diverse range of spiritual references as well as divergent opinions about the Faerie experience mark these essays.
Allen Page, for instance, writes that during the first gathering he “asked the Goddess (which Goddess he doesn’t say) to show him why he needed to be there.” Meanwhile, “a young man shook a rattle and stands up in a speckled dress.” The philosophy was to embody masculine and feminine energies although one finds in many of these stories a distinct prejudice against patriarchy as well as an emphasis “to take the gifts of the Father back to the Mother.”
Philadelphian Chris Bartlett (The Lady Bartlett) notes:
I like cultures that use rituals to embody choice: the Amish Rumspringa when Amish teens, following a year of exposure to the outside world, choose to join the Amish community (be baptized) or are shunned. Another example is the bar/bat mitzvah when young Jews choose to take on the responsibilities of adulthood. The investiture of a priest in various religions is another moment of powerful choice. When participants in a culture choose to embrace that culture, they become full actors, as opposed to full recipients.
In Faerie circles, identification with the feminine is assumed. It would not be unusual, for instance, for the males in a circle to cry while listening to reports of the rape of a female friend of a member. Since Radical Faeries spanned all age categories, older men were respectfully called elders and were regarded as purveyors of wisdom, even if that “respect” ended at the bedroom door. Wisdom cannot compete with beauty when it comes to a good lay.
Just as in any local city bathhouse, the young are attracted to the young, as the older and less appealing find themselves casting about for a bone or having to spend their nights alone, Trappist monk-style.
Artwit, for instance, writes that at one gathering he got lucky three times so that his “usual depression at being alone while the slender twinks slept in pairs was less severe.” Highly critical of many in the Faerie community, Artwit states that “self righteous beliefs about food seem to be a hallmark of the Faeries. We used to joke in the kitchen about making ‘Cream of Vegan’ soup for our next meal.”
Artwit also writes about the Faerie Drag Wars.
The first two Gatherings had that old rustic-northwest-jeans-and-flannel flavor and here come these queens from California doing wigs and make-up. So a small culture war was started at the Gathering, with the hosts deciding not to send the Call to California next year. “[But] over the years, wigs and makeup won and overtook whatever Heart Circles there were.
For Artwit, the Faeries main problem was making social problems into personal ones.
“I have no desire to be a Faerie Mormon and make breakfast while the pretty ones sleep in and fuck,” he writes.
Editor Mark Thompson is to be commended for not editing out Artwit’s less than flattering reminiscences. The inclusion of such criticism is a tribute to the Faerie generosity of spirit, although there’s enough good stuff in this book to make Harry Hay proud.
As Berbiar (Jerry the Faerie) puts it, “We need queers who have radical askance alternative viewpoints to dominant cultural mores. May the Radical Faerie movement continue to play its role in providing a cauldron of change so needed in this ignorant and repressive world.”
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The Smithsonian has a brilliant show titled Hide/Seek exploring sexual difference in modern portraiture. It is a stunning show and the companion book by the same name is worth every penny. The range of artists and the sheer quality of the art on display is a once in a lifetime kind of show and I encourage anyone within visiting distance of our Nation's Capital to pay a visit to the Smithsonian.
Because, of course, this privately funded exhibit is under attack by the radical religious right again, this time in the guise of The Catholic League, the self-appointed Taliban of Catholic faith. And what exactly has them so exercised? A video by gay artist David Wojnarwicz titled A Fire in My Belly, mourning the death of his lover. Apparently there is an image in this video of the crucified Jesus's body, covered with ants. Now…it's not the sado-masochistic image of a man nailed to a wooden cross that upsets Mr. Donahue. It's the ants. His comment is that the Smithsonian wouldn't show Mohammed covered in ants, but Jesus? That's OK.
Really? Is fundamentalist radical Islamism who you really want to get in bed with Bill? … er, I mean associate with?
I digress. Herr Donahue goes on to — predictably I suppose — demand that Congress cease all funding for the Smithsonian because…and you can't make this stuff up…the regular Joe, the blue collar worker doesn't go to museums. I (Donahue) don't. They go to see WWF wrestling matches (really? all of them?) …and we don't ask for tax-support for wrestling.
Where to begin?
To draw a parallel between wrestling…even legitimate wrestling, not even the comic book staged variety…and the Smithsonian is just so..what? Ignorant? Breathtakingly stupid? I'm sorry…it deserves a new word all its own: Goebbelsian (as in Joseph "tell-a-big-enough-lie-and-they'll-believe-you" Goebbels.) Just as a charitable explanation, one (wrestling) is a staged form of entertainment or sport. The other, (The Smithsonian) is an educational institution that preserves the culture and history of these United States. We fund one because it is in the interests of education. We don't fund the other because a) it makes a gazillion dollars on it's own, and b) it's stupid.
Oops. My bias slipped. Oh well. The Smithsonian, by the way, caved. Wojnarwicz's video has been taken down. But Herr Donahue is still demanding that funding for the museum be cut. If I could show it here, I would.
It is always almost chilling when The Roman Catholic Church (and let's not even begin with the pedophile scandal) cries about being "under attack," whines about "discrimination" …while they attack and discriminate and murder at will.
This man William Donahue should not be taken seriously. And yet "fair and balanced" has him on every news broadcast, making a publicity stink in the interests of his bigotry.
It's hard not to consider "second amendment remedies", ya know?
Hide/Seek is one of the most important, most ground-breaking gay-and-Lesbian-friendly exhibits to appear in any museum anywhere in a long long time. That it is in The Smithsonian…our nation's own museum…is all the more important. If you can possibly make the journey to visit and support this exhibit (which, I repeat, is privately funded...no tax-payer money is even connected other than the fact that it is in a government-funded building.) This is a visual history of LGBT people in the most lyrical form. Our ancestors. Our history. Our sacred texts and prophets (I'm looking at you Walt!) The most valuable thing that can be stolen from a people is their history. That's what Herr Donahue is trying to do. Rewrite history. Erase us.
He is, fortunately, a dying breed of homophobic, sex-phobic, good-ol' boy bigot. He will fail. But not if we don't fight back. Go to this show. Buy the book. Know …AND RESPECT…your history.
A 304-page catalog titled Hide/Seek Difference and Desire in American Portraiturehas been authored by the exhibition co-curators, David C. Ward, National Portrait Gallery historian, and Jonathan Katz, director of the doctoral program in visual studies, State University of New York at Buffalo. The catalog will be published by Smithsonian Books and distributed by Random House; it will be on sale for $45. It is the perfect holiday gift for any gay person in your life. Maybe even you.
I've been reflecting on the recentnewscoverage of gay teen suicides for a week now. While for those of us in the queer community, where the knowledge of teens committing suicide as a means of escaping the daily psychological torture of coming to grips with sexual identity is nothing new, it seems the mainstream media have finally caught on to this very serious problem. But why now? Why not 40-50 years ago in the infancy of the American gay liberation movement? Why not 30 years ago during the peak of the AIDS crisis coverage? Why not 12 years ago when the Trevor Project started? Why are gay teen suicides finally getting mainstream national media attention? Because we're finally starting to see the overwhelming change in social attitudes required to shift mainstream thought to be inclusive of gay people in general, and the deaths of these young people are catalyzing that change. I know the phrase "paradigm shift" has been used ad nauseum since Thomas Kuhn wrote his book The Structure of Scientific Revolutions in 1962, but that premise still holds true. It takes years for a change in society to really take hold of people, and what I think we're seeing in this news coverage is a huge step forward not just for acceptance but more importantly for inclusion in the larger social fabric of the nation.
In this very year we have seen the transcript from the Prop 8 trial, and the ruling of Judge Walker in that case which held that the proponents of this proposition had no defensible reason to support the exclusion of gay people from the institution of marriage. What little evidence they presented was unsupported by history or fact, and their expert witness (of which there was only one) was basically rejected as unqualified to actually comment on the matter at hand. It was abundantly clear that the sole motivation of proposition 8 was to oppress a sexual minority for no good reason. Even members of the Church of Jesus Christ of Latter Day Saints, who were instrumental in the campaign to support proposition 8 are looking back at the division and strife that they have caused and it is driving them to tears. I have no doubt that as the wheels of the judicial system continue to grind away, that this and all other state constitutional amendments that discriminate against gay and lesbian couples will be erased as a thing from a less enlightened time.
Also in this very year we have seen Bishop Eddie Long, Ted Haggard, and many, many others. These men, a product of a conservative ideology that says that homosexuality is sinful and wrong, have worked diligently to uphold that worldview, even unto the suppression and utter destruction of their own self-identity. The lives and well-beings of gay people everywhere have been dramatically influenced by people like this through religion and politics. These are gay men who live in denial, believing that their lives are wrong, that we must continue to support the heterosexual relationship as the only type of relationship that matters. But in secret, their hearts pull them elsewhere, and they turn to abusing themselves, others, or both. Ultimately we get fire and brimstone from these bully pulpits, where they push their own self-hatred outward to others, forcing more gay people and their families to experience the same pain and conflict that they are feeling. Again, there is no defensible reason for this, and ultimately these structures will change both from within and from without.
It's these very outre political and religious statements against homosexual people that have brought to light the gay teen suicides. It took a political campaign the size of prop 8, the national conversation that surrounded it, the trial that brought out the facts behind the prop 8 supporters, exposing the hypocrisy of the political and spiritual leadership who wrangled it into being and seeing the emotional damage that it caused, for people to finally realize that anti-gay speech and actions are a devastating practice that can drive young people to suicide. When your state tells you that you don't deserve the same rights as other people, when your minister tells you you're going to hell for what you feel, when you believe no one around you feels the same way you do and calls you names for what's inside of you, when you fear what may happen to you if you share this secret with your own family, is it any wonder that you would become isolated, downtrodden, lonely, despairing and feeling that there is no hope left. Suicide seems like the only option. It is a tragedy, and one that has sadly been repeated for a very long time, long before these most recent notable deaths.
But the fact that these suicides, which under any other circumstance would have been the story in a local newspaper if that, have been taken up by the mainstream media like CNN and the New York Times, to me that says there has already been a change. Poll numbers in support of gay marriages are rising. Important religious figures are taking a stand and changing the tone in the church and calling their faith traditions on their stance. Don't Ask, Don't Tell is on the brink of repeal. The teen suicide stories have sparked a number of celebrity campaigns to speak out against anti-gay bullying including the star studded "We Give A Damn" campaign and the more down to earth "It Gets Better" campaign onYouTube. Anderson Cooper called out a Michigan Assistant Attorney General for stalking and cyber bullying the openly gay president of the U of Mich student council in a hate filled blog. All of these stories combined tell me that we are already living in a different time, and that there is no turning back any more. The American public is finally looking critically at homophobia and its disastrous consequences, and it is only a matter of time before we have a sea change of public opinion.
Orlando’s Parliament House: A Gay Community Landmark In Trouble
I first stayed at the Parliament House in Orlando in the summer of 1976, just a year after Bill Miller and Michael Hodges purchased the Abbey, a rundown motel at 410 North Orange Blossom Trail, and turned it into Florida’s premier gay resort. If I recall correctly, the rooms were rather seedy, certainly in comparison to the big hotel chains that began to take over Orlando in the wake of Walt Disney World. But, if the Parliament House was a dump, it was our dump. It hosted a wild pool party every day, the five bars and a disco catered to every segment of our community, and the Playhouse Theater presented a series of memorable shows, hosted by the immortal “Miss P” (Paul Wegman). Most notorious of all was “balcony bingo”: a never-ending parade of men of every age, color and lifestyle who cruised their way around the P-House, even (especially) after the bars closed. Those were the days.
The last time I visited the Parliament House was in the summer of 2009. The rooms were a bit run-down, and “balcony bingo” was not what it used to be. (Neither was I: This time, I went with my partner of over 24
years.) But the pool parties were still hot; the bars and disco still attracted crowds; and the fierce Darcel Stevens hosted fabu drag shows at the Footlight Theater and Cabaret where Miss P once reigned supreme.
A lot has happened to “La Casa del Parliamento” (to quote Miss P) during the 35 years of its gay existence. Both Miller and Hodges died from AIDS-complications–Miller in 1987 and Hodges in 1992–and the P-House was inherited by Hodges’s clueless relatives. The place floundered in increased decay until 1999, when it was purchased by the husband and wife team of Don Granatstein and Susan Unger. The new owners gave the P-House some much-needed renovations and the place resumed its place as Orlando’s de facto community center. Unfortunately, Granatstein and Unger made some unwise business decisions, like trying to start a time-share resort next door. And while the Parliament House didn’t change much, the community around it did. Gay tourists no longer had to stay in the P-House in order to be gay; as Orlando’s theme parks and world class hotels began to court the lavender dollar. The Granatsteins, a straight couple, frowned upon “balcony bingo,” though AIDS and the aging of Orlando’s gay population were also responsible for the decline of that time-honored tradition.
The current recession, which struck hard at the disposable incomes of so many of us, was not kind to the Parliament House. This venerable gay landmark is now facing a foreclosure action filed by its creditors. According to the Orlando Sentinel, the Houston-based Southwest Guaranty Ltd. and Compass Bank of Atlanta initiated foreclosure actions over a $7.5 million mortgage that matured at the end of 2009. The P-House will be taken over by a court-appointed receiver, who will continue regular operations under a court order. Don Granatstein told the Sentinel that he didn’t have the money to repay the note when it came due. However, he continues to hold the liquor license and plans to continue to operate the P-House, even under a receiver. “Am I happy with this? That’s a big no,” Granatstein told the Sentinel. “But I’m stuck with whatever happens, and we will be open 100 percent.”
As a gay man with an interest in LGBT history, I believe there are certain places that need to be preserved as community landmarks. One of them was New York City’s Stonewall Inn, which went through a series of changes over the years before finally resurfacing anew as a gay bar. For LGBT Floridians, Orlando’s Parliament House is a community landmark that served our community well for 35 years, affecting the lives of several generations of lesbians, gay men, bisexuals and transgender people almost as much as the Stonewall Inn did. It would be worse than tragic if the P-House goes under. For all its faults, the Parliament House was and is Florida’s “gay kingdom;” a queer oasis in the middle of the Bible Belt that was always there to serve our ever-changing community. I pray that “La Case del Parliamento” will survive this current crisis, and continue to serve and thrill and please us for many years to come.
Jesse Monteagudo (firstname.lastname@example.org) is a South-Florida-based gay activist and freelance writer. Monteagudo wishes to thank historian James T. Sears and the GLBT History Museum of Central Florida (www.gayorlandohistory.com) for useful information and long-forgotten facts about the history of the Parliament House.
Stephen Wayne Foster is almost a Native Floridian. Though born in Virginia in 1943, he moved with his family to Miami a year later and grew up in Miami Shores. Foster studied at Miami-Dade College and the University of Miami, where he received a Bachelor of Arts in English with a minor in History. Now retired, Foster lives in an apartment in Coral Gables that he first occupied in 1975, having lived through almost a century of South Florida gay history and culture.
When Foster was 17-years old and in high school, he discovered gay history. "I came across Sir Richard Francis Burton's [in picture, left] translation of the Arabian Nights from 1880 which included a very long article about the history of homosexuality. But for many years I didn't know where else to look for it [gay history]. In 1969 I went to Washington, D.C. I went to a newsstand and bought a copy of GAY, the Jack Nichols publication. I took the issue home with me and read an article by Dick Leitsch of New York Mattachine about gay history in which he said that nobody was writing about gay history and that there was a need for this. So I felt that if anybody was going to do it I should do it."
"At that time I was still a student at the University of Miami. So I took a notebook and a pen and I went into the student library and saw thousands of books before me and I didn't even know where to begin. But on the very first day I came across a book written a century ago called The History and Development of the Moral Ideas by Edward Westermarck. And this contained a long essay about gay history and anthropology and it formed the structure for all of my research after that."
"My mother died in 1970 and I moved away from home. And my father died in 1973. At some point I developed a habit of going down every Saturday to the University of Miami and spending the whole day at the Library doing research. I also went to the public libraries, to the medical library, the law library, every important library in Dade County and collected a vast amount of information. Eventually I gathered notes from at least 5,000 books."
Though Foster realized that he was gay when he was 13, he did not come out til 1969 when he first met other gay people and discovered Miami's "gay beach" on 21st Street and Collins Avenue. That was a time when the Miami Beach police ("real bastards" in Foster's opinion) used the laws as excuses to raid gay bars and make gay folks' lives miserable in so many ways. For this and other reasons, it took time for Miami gays to get organized. When activist Frank Arango came down from New York in 1972, Foster remembers, he Awas dismayed to find that there was no political base so he had to create one. Word got out and we met at the house of Barry Spawn," another local activist. Out of this meeting was born the Gay Activists Alliance of Miami (GAA-Miami).
According to Foster, GAA-Miami met at Spawn's home for a while before moving to the Center for Dialog, an activist group connected with Miami's St. John Lutheran Church that Foster dubbed "the center for all radical activity in Miami." (Miami's MCC also met at that Church.) Its founders, all white men (except Arango), formed the Executive Committee: "The president of the group was Bob Barry. The Vice President was Barry Spawn, I was the Treasurer and Bob Basker [best remembered for his later work with the Dade County Coalition for Human Rights] was Secretary. Frank Arango helped us out but I don't think he had a position. And the reason that they gave me the position of Treasurer is because I had to take the money of the organization and put it in my own private banking account under my own name since I was the only person they trusted with the money," he says.
One of Foster's achievements during his GAA-Miami days was the creation of South Florida's first LGBT
library. Foster approached the Rev. Don Olson, pastor of St. John's Lutheran Church, and "asked him if I could use the room on the second floor. Olson gave me the go-ahead. He put some shelving into a small room on the second floor of the Center for Dialog and I took my private collection of books and publications and put them there. But three weeks later he came to me and said that he was embarrassed if straight people might walk past the open door of the library and see that it contained gay material so he wanted me to keep the door shut. I felt very insulted by that and I took all the material and took it home. So the gay library was the first one that we had but it only lasted maybe three weeks." This was a year before Mark Silber founded the Stonewall Library.
In 1972 GAA-Miami filed a class action suit against Miami Beach that led to the overturn of that city's law against cross dressing. Foster contributed to this victory by providing GAA-Miami with incriminating information about the Miami Beach Police Department that he had collected. Later that year Foster and other GAA-Miami members joined other activists to protest both the Democratic and Republican conventions that were being held on Miami Beach. To accommodate all the protesters, the City of Miami Beach opened Flamingo Park and let the protesters camp there. "There was a special area off to one side in the Park that became the 'gay area,'" Foster adds, one that attracted its share of queer notables.
One of those notables who visited Flamingo Park was Dr. Frank Kameny, whom Foster had met previously through their mutual friend Bob Basker. Dr. Kameny came to Miami for the conventions and Foster joined
him on a tour of the Park. One of the colorful creatures Kameny encountered in the gay section was "a somewhat overweight gay teenage boy known as Corky. He was in the gay area of Flamingo Park and he was persuaded to put on some sort of outrageous costume, complete with feathers. And he paraded up and down and some tourists stopped by to take pictures of him. And all of a sudden Kameny showed up and said, 'Corky! What are you doing? You are giving homosexuality a bad name! Take off those feathers!' I thought that was priceless," he laughs.
Unfortunately, GAA-Miami did not long survive the 1972 conventions. As Foster recalls, "the thing that killed it was simply that people were showing up during the conventions and then when the conventions went away and the antiwar demonstrators went away and the whole thing died down and returned to normal then the people lost interest." Foster himself lost interest when he "got into an argument with a member of the Executive Committee and resigned. And I sent them their money that was in my account. And they took the money and sent out an emergency letter to all 250 people who were on their mailing list, asking them to show up for an emergency meeting so they can get the organization going again. And they [the EC] showed up at the meeting place and waited two hours and nobody showed up. Nobody!" By the end of 1973, GAA-Miami was history.
After Foster left GAA-Miami, he "was involved in the creation of a gay student group at the University of Miami," which was also short-lived. Unfortunately, in 1974 Foster developed a severe case of agoraphobia, which discouraged his participation in Miami's growing LGBT movement though of course he kept up with new developments. (Foster has since recovered from his agoraphobia.)
Foster's withdrawal from the political arena allowed him to return to his first love, gay history. By the late seventies, Foster had become a major contributor to the growing field of gay studies. Foster's "introduction as a gay historian" was an essay on Sir Richard Francis Burton. ["The Annotated Burton"] that appeared in the anthology The Gay Academic, edited by Louie Crew [ETC, 1978]. "At the same time I was helping Jonathan Ned Katz write his book Gay American History [Crowell, 1976]. I gave him very significant help." In his groundbreaking book, Katz gave credit to "Foster's inspired research assistance [which] led to the discovery of numbers of important documents." Through the years, Foster "helped many other gay scholars write their books. And my name is mentioned in at least thirty books, usually in the form of footnotes saying 'I wish to thank Stephen Foster for his help.' " Foster also contributed original essays and translations to the pioneer gay journal "Gay Sunshine."
Though Foster was never a member of the Gay Academic Union, he contributed to the GAU's periodical "The Cabirion," aka "Gay Books Bulletin" [1979-85]. Through the efforts of "Cabirion" editor Wayne Dynes, Foster contributed an article on gay communities for The Encyclopedia of Southern Culture [Edited by Charles Reagan Wilson and William Ferris, UNC, 1990]. Foster followed that achievement by writing, for the Dynes-edited Encyclopedia of Homosexuality [Garland, 1990], articles on such diverse topics as Adelswärd Fersen, Afghanistan, Sir Richard Burton, Ralph Chubb, Charles Fourier, Henry B. Fuller, Robert de Montesquieu, Pirates, Poetry, Travel and Exploration, Edward Perry Warren and Oscar Wilde. Though some of the other contributors to the Encyclopedia of Homosexuality used pseudonyms (which caused a bit of a controversy at that time), Foster is quick to assert that in this case, as "in all of my writing, I used my real name." All in all, Stephen Wayne Foster should be credited for some of the most notable contributions to our culture.
This is the second of a series of articles about the history of South Florida’s LGBT community. The first one was a personal account of the Miami bar scene in 1974. I invite other veterans of South Florida's LGBT community in the 1970s and 1980s to share their experiences with us. You may reach me at email@example.com.
WE can (and should) debate whether or not Marriage Equality is a fight worth fighting for or not. The assimilation of gay folk into an “institution” of such questionable history and stability has never really been talked about in a larger venue, as it needs to be.
But this video breaks it down in the simplest matter of equality. And if one should, or would, choose to be married, then, dammit, one ought to be entitled to all the same rights and responsibilities as the next person.
Bill Bowersock was with his beloved Harvey Frand for 32 years. Both paid into the Social Security system over that time and, in their retirement planning, they counted on both checks to get them through those later years. When Harvey passed away, Bill was not entitled to any of Harvey’s benefits, benefits that are granted to heterosexual couples.
Here is a video that was created to tell their story that has been picked up by numerous sources.
Thanks to David Mixner for bringing this to our attention.
White Crane friend, advisor—and
all round mensch—Malcolm Boyd, will give a concert reading of his prayer-poems
accompanied by a jazz trio at the2010 Sausalito
International Film Festivalon August
14. Musicians appearing with Boyd are guitarist Johnnie Valentino, composer
Scott Page-Payter on keyboards and percussionist
Boyd's words are combined with musical themes by the late legendary
jazz musician Vince
Guaraldi. "The Anatomy of Vince Guaraldi," a new film in
which Boyd appears, will be screened at the festival. Over four weeks in 1966 a
remarkable series of performances at the hungry i
nightclub in San Francisco's North Beach captured the imagination of hip
audiences and resonated around the world. Dick Gregory gave the stage to
Guaraldi and Episcopal priest-author Boyd. Prayers, Beat poetry and jazz
fused. Though covered by global media the performances were never
recorded. Very few had an opportunity to experience this happening. Until
now. The prayer-poems are from Boyd's bestselling classic "Are You
Running with Me, Jesus?"