VIOLETTE LEDUC, French author, born (d: 1972); Leduc was born in Arras, Pas de Calais, France, the illegitimate daughter of a servant girl, Berthe. In Valenciennes, the young Violette spent most of her childhood suffering from poor self-esteem, exacerbated by her mother's hostility and over-protectiveness. She developed tender friendships with her grandmother Fideline and her maternal Aunt Laure.

Her formal education, begun in 1913, was interrupted by World War I. After the war, she went to a boarding school, the Collège de Douai, where she experienced Lesbian affairs with a classmate and a music instructor who was fired over the incident.

In 1926, Leduc moved to Paris and enrolled in the Lycée Racine Racine. That same year, she failed her baccalaureate exam and began working as a telephone operator and secretary at Plon publishers. In 1932 she met Maurice Sachs and Simone de Beauvoir, who encouraged her to write. Her first novel L'Asphyxie (In the Prison of Her Skin) was published by Albert Camus for Éditions Gallimard and earned her praise from Sartre, Cocteau and Genet.

HARRY HAY, founder of the Mattachine Society and the Radical Faeries, was born (d: 2002); Although Harry Hay claimed 'never to have even heard of the earlier Gay liberation struggle in Germany- by the people around Adolf Brand, Magnus Hirschfeld and Leontine Sagan - he is known to have talked about it with European emigrés in America including Mattachine co-founder Rudi Gernreich. (However, Gernreich arrived in America at age 14, and Hay had already written his Gay manifesto when they met).

Hay, along with Roger Barlow and LeRoy Robbins directed a short film Even As You and I (1937) featuring Hay, Barlow, and filmmaker Hy Hirsch. A married man (beard/wife Anita Platky) and a member of the Communist Party USA, Hay composed the first manifesto of the American Gay rights movement in 1948, writing:

We, the Androgynes of the world, have formed this responsible corporate body to demonstrate by our efforts that our physiological and psychological handicaps need be no deterrent in integrating 10 percent of the world's population towards the constructive social progress of mankind.

He soon dispensed with the apologetic language and ideas. Though it may seem very dated today, the group was very radical compared to the rest of society at the time of its beginnings. It and Hay were among the first to advance the argument that Gay people represented a "cultural minority" as well as being just individuals, and even called for public marches of homosexuals, predicting later Gay pride parades. Hay's concept of the "cultural minority" came directly from his Marxist studies, and the rhetoric he and his colleague Charles Rowland employed often reflected the militancy of Communist tradition. As the Mattachine Society grew with chapters around the country, the organization saw the Communist ties of its founders, including Hay, as a threat during that McCarthy-ite witch-hunt era, and expelled them from leadership. The organization took a more cautious tack so that by the time of the Stonewall riots the Mattachine Society came to be seen by many as stodgy and assimilationist.

The Communist Party did not allow gay people to be members, claiming that homosexuality was a 'deviation'; perhaps more important was the fear that a member's (usually secret) homosexuality would leave them open to blackmail and was a security risk in an era of red-baiting. Concerned to save the party difficulties, as he put more energy into the Mattachine Society, Hay himself approached the CP's leaders and recommended his own expulsion. However, after much soul-searching, the CP, clearly reeling at the loss of a respected member and theoretician of 18 years standing, refused to expel Hay, instead dropping him as a 'security risk' but ostentatiously announcing him to be a 'Lifelong Friend of the People'.

Hay later became an outspoken critic of Gay assimilationism and went on to help found both Jesse Jackson's Rainbow Coalition and the gay men's group the Radical Faeries, as well as being active in the Native American movements.

"We pulled ugly green frog skin of heterosexual conformity over us, and that's how we got through school with a full set of teeth," Hay once explained. "We know how to live through their eyes. We can always play their games, but are we denying ourselves by doing this? If you're going to carry the skin of conformity over you, you are going to suppress the beautiful prince or princess within you."

In the early 1980s Hay protested the exclusion of the North American Man/Boy Love Association from participation in the LGBT movement. Though he was never a member of NAMBLA, he gave a number of speeches at its meetings, and in 1986 he marched in the Los Angeles Pride Parade, from which the organization had been banned, with a sign reading "NAMBLA walks with me."

In 1963, at age 51, he met inventor John Burnside, who became his life partner. They lived first in Los Angeles, and later in a Pueblo Indian reserve in New Mexico. After returning to Los Angeles to organize the Radical Faerie movement with Don Kilhefner, the couple moved San Francisco, where Hay died of lung cancer at age 90. Hay was the subject of the 2002 documentary by Eric Slade, "Hope Along The Wind: The Life of Harry Hay" (2002).

BILLIE HOLIDAY, was born Eleanora Fagan on this date and later was called Lady Day; Holiday was an American singer known equally for her difficult life and her emotive, poignant singing voice. Holiday has long been considered one of the greatest jazz voices of all time.

She grew up in the poor section of Baltimore, Maryland, near the projects. According to her autobiography, her house was the first on their street to have electricity. Her parents married when she was three, but they soon divorced, leaving her to be raised largely by her mother and other relatives. At the age of 11, she reported that she had been rape‏‎d. That claim, combined with her frequent truancy, resulted in her being sent to The House of the Good Shepherd, a Catholic reform school, in 1925. It was only through the assistance of a family friend that she was released two years later. Scarred by these experiences, Holiday moved to New York City with her mother in 1928. In 1929 Holiday's mother discovered a neighbor, Wilbert Rich, in the act of raping her daughter; Rich was sentenced to three months in jail.

According to Billie Holiday's own accounts, she was recruited by a brothel, worked as a prostitute, and was eventually imprisoned for a short time. It was in Harlem in the early 1930s that she started singing for tips in various night clubs. According to legend, penniless and facing eviction, she sang "Body and Soul" in a local club and reduced the audience to tears. She later worked at various clubs for tips, ultimately landing at Pod's and Jerry's, a well known Harlem jazz club. Her early work history is hard to verify, though accounts say she was working at a club named Monnette's in 1933 when she was discovered by talent scout John Hammond.

Holiday was openly bisexual. But like the sexual lives of most women, the details are lost to history. Lyrically she rarely flirted with homoerotic material as Ma Rainey and Bessie Smith raucously did, and her only references to lesbianism in her autobiography are derogatory. However, like Rainey and Smith, she had a number of relationships with women. The most famous of these was probably an affair with actress Tallulah Bankhead, which inspired a marvelously catty letter after the breakup. Bankhead was apparently unhappy with her appearance in Holiday's memoir. Holiday responded: ""While I was working out of town, you didn't mind talking to Doubleday and suggesting behind my damned back that I had flipped and/or made up those little mentions of you in my book. Baby, Cliff Allen and Billy Heywood are still around. My maid who was with me at the Strand isn't dead either. There are plenty of others around who remember how you carried on so you almost got me fired out of the place. And if you want to get shitty, we can make it a big shitty party. We can all get funky together!"

Her personal life was as turbulent as the songs she sang. Holiday stated that she began using hard drugs in the early 1940s. She married trombonist Jimmy Monroe on August 25, 1941. While still married to Monroe, she took up with trumpeter Joe Guy, her drug dealer, as his common law wife. She finally divorced Monroe in 1947, and also split with Guy. In 1947 she was jailed on drug charges and served eight months at the Alderson Federal Correctional Institution for Women in West Virginia. Her New York City Cabaret Card, which was required to perform in NYC limits, was subsequently revoked, which kept her from working in clubs there for the remaining twelve years of her life, except when she played at the Ebony Club in 1948, where she opened under the permission of John Levy.

By the 1950s, Holiday's drug abuse, drinking, and relations with abusive men led to deteriorating health. Her voice coarsened and did not project the vibrancy it once did. However, she seemed to stand as a prime example of the struggling artist, and projected a certain bittersweet dignity.

On March 28, 1952, Holiday married Louis McKay, a Mafia "enforcer." McKay, like most of the men in her life, was abusive, but did try to get her off drugs. They were separated at the time of her death. Holiday also had a relationship with Orson Welles.

Her impact on other artists was undeniable; even after her death she continues to influence singers. In 1972, Diana Ross portrayed her in a film that was loosely based on Lady Sings the Blues, the autobiography she co-authored with William Dufty. Although the Hollywood treatment strayed far from the true story, it was a commercial success and earned Ms. Ross a Best Actress nomination. In 1987, Billie Holiday was posthumously awarded the Grammy Lifetime Achievement Award, in 1994, the United States Postal Service introduced a Billie Holiday postage stamp, and she was inducted into the Rock and Roll Hall of Fame in 2000. Although her unique style has never been successfully duplicated, Billie Holiday inspired many singers and continues to be regarded as one of the jazz idiom's most important vocalists.

Billie Holiday is interred in Saint Raymond's Cemetery in Bronx, New York.

TODAY'S GAY WISDOM

From White Crane Issue #47 “The Word”

Who Are The Gay People?

By John Burnside

Part II

What are they like, these Gay people?

Well, the ones I know best are at ease with themselves and with others. They are merry and loving, gentle and open. They are not dogmatic, judgmental, domineering, argumentative nor manipulating, nor do they respond to others who may try to engage them at such levels. They are laughing people, and equally ready with tears. They are very bright and witty, and they love good talk. In talk they place no restrictions on the range of their voices, love to giggle, will scream with astonishment and pretend dismay or swoon with mock embarrassment, and they are constantly acting out and giving wicked impersonations. I have never heard small talk among them, and they are always ready for intensely serious discourse. They love digression and are masters at it, almost never failing to return to the main concern. They love theater, and they are marvelously responsive audiences. They find delight in being alive and have a tremendous capacity for enjoyment.

They are great creators of fantasy, yet they strive always to be rooted thoroughly in reality. Life to them is for love and for play. They love non-possessively, with full regard for the whole being of another. They are ruled by their hearts as by their minds, and their first response to those they encounter is compassionate. Play means in Gay consciousness living every moment at its highest potential. For them the play of feeling and imagination is primary in all things, but a main thrust of their gift for creativity is expressed in what they call their projects. A project is something that one has dreamed up and has launched on its way to being realized. Most Gay people have several projects, with some on the back burner and one or more at any given time getting close attention.

These traits and qualities that Gay people show may well be those qualities of human nature that all people have if they are not deeply identified with and constrained in roles. Roles channel the energy of impulse into rigid preformed pathways. People are drawn into roles to gain power, possessions, and predominance, where they spend their lives in struggling over these with one another. As outcasts, Gays have the opportunity to learn that beyond basic necessities possessions are burdensome and dominance is only a puffing of ego. If a Faerie values money it is because money is useful to pay rent and fund projects. Power to control others is odious to him, and showing off would be a tedious waste of time. He dislikes and avoids rivalry and competition and is as disdainful of authority and rank in others as he is to letting himself be blindly followed. Renouncing these "rewards" means that the Gays have no hidden intent in relating to others; they can be trusted. As they decline to compete, they are no threat. Yet their many gifts make them valued counselors to the powerful. This is why Gay people so often walk where angels fear to tread!

A Faerie likes best to be among other Faeries, but every Faerie I know has a group of people who are not Gay with whom he shares an unbreakable bond. These are people of integrity and spirit whom he values and supports as they do him. A Faerie relates to others subject to subject so far as the others will meet him there. With children, animals, trees, and living things generally Faeries feel a close affinity. Faeries are most at home in a natural setting and they draw strength from nature.

The spirit of the Gay people is very evident in these times when, because of AIDS, death walks among us with terrible insistence and asks his awful question, asks who you really are. If I am he who built up a pile of power, ego, wealth, and status, I know death will take it all, but if I have made myself of things eternal like beauty and love, truth and laughter, the best part of me will never die. The famous AIDS quilt is surely one of the most moving and spontaneous creations of a people ever seen. Each cell of the quilt emits a light deriving from the singular beauty and indomitable spirit of one person, and the conjoining of seemingly infinitely many of these creates a field of surpassing beauty that glows of the tough yet tender love that makes of all Gay people one. The quilt celebrates the bursting through vast sadness of a light that death has been unable to smother. It affirms the great purpose that informed those individual lives and that will always be carried through, no matter what the pain, by Gay people: to be real, to be loving, and to reach for the best. the most joyous, and the deepest levels of experience that life can offer.