Journal articles: 'Gay liberation'

1

Ashley, Colin P. "Gay Liberation." New Labor Forum 24, no. 3 (August 6, 2015): 28–32. http://dx.doi.org/10.1177/1095796015597453.

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Wyman, Hastings. "Gay Liberation Comes to Dixie—Slowly." American Review of Politics 23 (July 1, 2002): 167–92. http://dx.doi.org/10.15763/issn.2374-7781.2002.23.0.167-192.

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This article examines a little studied aspect of southern politics: the emergence of gay rights activists as players in mainstream southern politics. The article examines state-by-state electoral successes of openly-gay candidates throughout the South as well as the impact of gay rights activists on public policy (at both the local and state level), hate crimes legislation, employment rights, higher education, and private business. The movement of homosexuals from the shadows of society to open participation in public life has been a major national trend during the past three decades, and the South has not been in the forefront of this development. However, significant evidence suggests that, as Dixie has accommodated to other social changes, it is adapting to gay liberation-albeit more slowly than the rest of the nation.

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Rupp, Leila J., and Margaret Cruikshank. "The Gay and Lesbian Liberation Movement." American Historical Review 99, no. 1 (February 1994): 326. http://dx.doi.org/10.2307/2166354.

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Kennedy, Elizabeth Lapovsky, and Margaret Cruikshank. "The Gay and Lesbian Liberation Movement." Journal of American History 81, no. 2 (September 1994): 824. http://dx.doi.org/10.2307/2081412.

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Schehr, Lawrence R. "Defense and Illustration of Gay Liberation." Yale French Studies, no. 90 (1996): 139. http://dx.doi.org/10.2307/2930361.

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Adam, Barry D., and Margaret Cruikshank. "The Gay and Lesbian Liberation Movement." Contemporary Sociology 22, no. 6 (November 1993): 813. http://dx.doi.org/10.2307/2075962.

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Chin, Matthew. "Tracing “Gay Liberation” through Postindependence Jamaica." Public Culture 31, no. 2 (May 1, 2019): 323–41. http://dx.doi.org/10.1215/08992363-7286849.

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Wallace, Rachel. "Gay Life and Liberation, a Photographic Record of 1970s Belfast." Public Historian 41, no. 2 (May 1, 2019): 144–62. http://dx.doi.org/10.1525/tph.2019.41.2.144.

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In March 2017, the first LGBTQ+ history exhibition to be displayed at a national museum in Northern Ireland debuted at the Ulster Museum. The exhibition, entitled “Gay Life and Liberation: A Photographic Exhibition of 1970s Belfast,” included private photographs captured by Doug Sobey, a founding member of gay liberation organizations in Belfast during the 1970s, and featured excerpts from oral histories with gay and lesbian activists. It portrayed the emergence of the gay liberation movement during the Troubles and how the unique social, political, and religious situation in Northern Ireland fundamentally shaped the establishment of a gay identity and community in the 1970s. By displaying private photographs and personal histories, it revealed the hidden history of the LGBTQ+ community to the museum-going public. The exhibition also enhanced and extended the histories of the Troubles, challenging traditional assumptions and perceptions of the conflict.

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Zafir, Lindsay. "Queer Connections." GLQ: A Journal of Lesbian and Gay Studies 27, no. 2 (April 1, 2021): 253–79. http://dx.doi.org/10.1215/10642684-8871691.

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This article examines the gay French author Jean Genet’s 1970 tour of the United States with the Black Panther Party, using Genet’s unusual relationship with the Panthers as a lens for analyzing the possibilities and pitfalls of radical coalition politics in the long sixties. I rely on mainstream and alternative media coverage of the tour, articles by Black Panthers and gay liberationists, and Genet’s own writings and interviews to argue that Genet’s connection with the Panthers provided a queer bridge between the Black Power and gay liberation movements. Their story challenges the neglect of such coalitions by historians of the decade and illuminates some of the reasons the Panthers decided to support gay liberation. At the same time, Genet distanced himself from the gay liberation movement, and his unusual connection with the Panthers highlights some of the difficulties activists faced in building and sustaining such alliances on a broad scale.

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Mahaffy, Kimberly A., and Richard Cleaver. "Know My Name: A Gay Liberation Theology." Review of Religious Research 38, no. 3 (March 1997): 284. http://dx.doi.org/10.2307/3512098.

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Gunther, Scott, and William Poulin-Deltour. "Beyond gay liberation: France’s other sexual minorities." Modern & Contemporary France 27, no. 2 (April 3, 2019): 139–45. http://dx.doi.org/10.1080/09639489.2019.1599835.

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12

Kaplan, Morris B. "Constructing Lesbian and Gay Rights and Liberation." Virginia Law Review 79, no. 7 (October 1993): 1877. http://dx.doi.org/10.2307/1073390.

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13

Coleman, Jonathan. "“Old Kentucky Homo”: Lige Clarke’s Gay Liberation." Register of the Kentucky Historical Society 118, no. 1 (2020): 163–94. http://dx.doi.org/10.1353/khs.2020.0006.

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14

Griffiths, Craig. "Sex, Shame and West German Gay Liberation." German History 34, no. 3 (June 30, 2016): 445–67. http://dx.doi.org/10.1093/gerhis/ghw033.

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15

Carrier, Joseph M. "Gay Liberation and Coming Out in Mexico." Journal of Homosexuality 17, no. 3-4 (July 6, 1989): 225–52. http://dx.doi.org/10.1300/j082v17n03_02.

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16

Valocchi, Steve. "Riding The Crest of a Protest Wave? Collective Action Frames in The Gay Liberation Movement, 1969-1973." Mobilization: An International Quarterly 4, no. 1 (April 1, 1999): 59–73. http://dx.doi.org/10.17813/maiq.4.1.r34444x4376v1x31.

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The major collective action frames of the U.S. gay liberation movement between 1969 and 1973 are described and their development traced. The origins of these frames lie in either the sixties protest wave or in the older homophile movement. These frames—gay is good, sexual liberation, heterosexism, oppression is everywhere—emerged dialectically and creatively from these two protest streams. Their emergence illustrates the utility of a focus on both social movement continuity and cycles of protest in explaining how social movement culture is created. This creative convergence did not produce a unitary ideology or a master frame from which the movement drew its strategy, goals, and collective identity. Instead, it created a tension between the notion of gay people as a minority group and the notion of gay people as cultural critics.

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17

Weinrich, James D. "Strange Bedfellows: Homosexuality, Gay Liberation, and the Internet." Journal of Sex Education and Therapy 22, no. 1 (June 1997): 58–66. http://dx.doi.org/10.1080/01614576.1997.11074173.

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18

Cole. "Gay Liberation Front and Radical Drag, London 1970s." QED: A Journal in GLBTQ Worldmaking 4, no. 3 (2017): 165. http://dx.doi.org/10.14321/qed.4.3.0165.

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19

Smith, Miriam. "Social Movements and Equality Seeking: The Case of Gay Liberation in Canada." Canadian Journal of Political Science 31, no. 2 (June 1998): 285–309. http://dx.doi.org/10.1017/s0008423900019806.

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AbstractThis article examines the impact of the Canadian Charter of Rights and Freedoms on social movement politics in Canada using the case of the gay liberation movement. Drawing on the comparative social movement literature, the article situates equality seeking as a strategy and meaning game that legitimates new political identities and that is aimed at mobilizing a movement's constituency. The article demonstrates that equality seeking was a strategy and a meaning frame that was deployed in the lesbian and gay rights movement (exemplified by the gay liberation movement of the 1970s) prior to the entrenchment of the Charter. Thus, it concludes that some claims about the Charter's impact on social movement organizing have been exaggerated.

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20

White, Heather Rachelle. "Proclaiming Liberation: The Historical Roots of LGBT Religious Organizing, 1946––1976." Nova Religio 11, no. 4 (May 1, 2008): 102–19. http://dx.doi.org/10.1525/nr.2008.11.4.102.

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The intersection of queer identities and religious allegiance has constituted a lively source for emerging new religious movements. This article examines the roots of the contemporary flourishing of religious fellowships for lesbian, gay, bisexual and transgender (LGBT) practitioners, focusing on the "gay church movement" of the late 1960s and early 1970s. These predominantly gay religious fellowships initiated models for religious organizing that facilitated continued proliferation across religious affiliation.

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21

Bell, M. "Black Ground, Gay Figure: Working through Another Country, Black Power, and Gay Liberation." American Literature 79, no. 3 (September 1, 2007): 577–603. http://dx.doi.org/10.1215/00029831-2007-021.

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22

Broad, K. L. "RE-STORYING BELOVED COMMUNITY: INTERSECTIONAL SOCIAL MOVEMENT STORYTELLING OF ANTIRACIST GAY LIBERATION*." Mobilization: An International Quarterly 25, no. 4 (December 1, 2020): 513–32. http://dx.doi.org/10.17813/1086-671x-25-4-513.

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This article details intersectional social movement storytelling produced by a racially mixed group of gay men in the 1980s to articulate, and insist upon, antiracist gay liberation. Based on a larger project of narrative ethnography of the organization Black and White Men Together (BWMT), I describe how BWMT drew upon the movement story of an ideal community from the civil rights movement (Beloved Community) and re-storied it to confront a narrow gay movement and reassert an anti-racist gay liberation critique. I trace how they did so via storytelling strategies using (1) “salience work” and (2) what I call “both/and work”— interpretive processes operating to shift the symbolic code of integration and the emotional code of love to be relevant in the complex political context of the 1980s. I conclude by reiterating how these strategies are bound to their times and assert the potential of social movement storytelling for intersectional scholarship.

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23

Shield, Andrew D. J. "The Legacies of the Stonewall Riots in Denmark and the Netherlands." History Workshop Journal 89 (2020): 193–206. http://dx.doi.org/10.1093/hwj/dbz051.

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Abstract 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 (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.

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24

Garrido, Germán. "The World in Question." GLQ: A Journal of Lesbian and Gay Studies 27, no. 3 (June 1, 2021): 379–406. http://dx.doi.org/10.1215/10642684-8994098.

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Abstract This essay focuses on two radical gay/homosexual organizations of the early 1970s: Third World Gay Revolution (TWGR)—a small group of radical Black and Latinx activists that spun off from the Gay Liberation Front in 1970—and the Argentine organization Homosexual Liberation Front (FLH), which was active between 1971 and 1976. By analyzing periodicals, bulletins, and other ephemera produced by them, Garrido demonstrates how both groups not only articulated demands related to queer sexualities in relation to those of other oppressed communities but also inscribed their gay struggles in a movement for the liberation of all peoples on a planetary scale within the framework provided by third world anticolonial and anti-imperialist struggles being waged in African, Asian, and Latin American countries at the time. TWGR and the FLH engaged in “dissident forms of cosmopolitanism” (Chela Sandoval) that drew, in part, from the imaginary of a world in dispute—a world in which colonial and (neo)colonial/imperialist powers were being challenged and third worldism as a global emancipatory project led by “the darker nations” (Vijay Prashad) was gaining ground. At the dawn of neoliberal globalization, both organizations advanced a radical political agenda based on values of social justice with a spirit of transnational solidarity that, Garrido argues, may inspire the multidimensional nature of a queer cosmopolitics to come.

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25

Croucher, Sheila. "South Africa's Democratisation and the Politics of Gay Liberation." Journal of Southern African Studies 28, no. 2 (June 2002): 315–30. http://dx.doi.org/10.1080/03057070220140720.

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26

Driskill. "All Power to the People: A Gay Liberation Triptych." QED: A Journal in GLBTQ Worldmaking 6, no. 2 (2019): 44. http://dx.doi.org/10.14321/qed.6.2.0044.

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27

Vider, Stephen. "“The Ultimate Extension of Gay Community”: Communal Living and Gay Liberation in the 1970s." Gender & History 27, no. 3 (October 28, 2015): 865–81. http://dx.doi.org/10.1111/1468-0424.12167.

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28

Marche, Guillaume. "Political memoirs and intimate confessions: Analysing four US gay liberation/gay rights militants’ memoirs." Sexualities 20, no. 8 (February 8, 2017): 959–80. http://dx.doi.org/10.1177/1363460716677036.

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The US gay liberation and gay rights movements of the 1960s and 1970s are a contested historical and sociological terrain. We analyse the narrative reconstruction of militant identities in the memoirs of four gay movement militants – Martin Duberman, Amy Hoffman, Karla Jay, Arnie Kantrowitz. The article focuses on the way authors account for the interplay between their self-discovery through sexuality and through militancy. We endeavour to fully appreciate the interaction of the personal and the social in order to gauge the degree to which confessions about sexuality take on a meaning that escapes authors’ control, or whether that meaning is a reflection of the authors’ agency. After a brief summary of how the authors tell about their sexual history, the article analyses the four authors’ distinctly different genders, generations, and political options as pertinent variables for comparison among the memoirs.

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29

LYONS, ANTHONY, SAMANTHA CROY, CATHERINE BARRETT, and CAROLYN WHYTE. "Growing old as a gay man: how life has changed for the gay liberation generation." Ageing and Society 35, no. 10 (August 27, 2014): 2229–50. http://dx.doi.org/10.1017/s0144686x14000889.

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ABSTRACTMen in the gay liberation generation are approaching or entering older age. Being at the forefront of gay rights movements since the 1970s and 1980s, this generation has experienced dramatic changes in gay life. The present study aimed to provide a greater understanding of this generation by examining some of the ways these men perceive their changing lives. Participants included 439 Australian gay-identified men aged 50 years and older who completed an online survey of their health and wellbeing. These men gave unrestricted open-ended responses to a question on how life had changed for them as a gay man since being aged in their twenties. Responses were analysed qualitatively using a thematic analysis approach to identify main themes. Participants expressed many positive changes to their lives, including greater public- and self-acceptance of their sexuality, greater confidence and self-esteem, and more freedom for same-sex relationships. However, some men expressed a loss of gay community compared to their younger years and a perception that the younger generation under-appreciated the struggles they had endured. Age- and HIV-related stigma from within the gay community, as well as a loss of sexual attractiveness, also emerged as concerns for some participants. These findings may assist researchers, health professionals and aged care services to further understand the needs and experiences of this older generation of gay men.

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30

Green, James N. "The Emergence of the Brazilian Gay Liberation Movement, 1977-1981." Latin American Perspectives 21, no. 1 (January 1994): 38–55. http://dx.doi.org/10.1177/0094582x9402100104.

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31

McCartin, James P. "The Church and Gay Liberation: The Case of John McNeill." U.S. Catholic Historian 34, no. 1 (2016): 125–41. http://dx.doi.org/10.1353/cht.2016.0001.

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32

Streitmatter, Rodger. "The Advocate: Setting the Standard for the Gay Liberation Press." Journalism History 19, no. 3 (October 1993): 93–102. http://dx.doi.org/10.1080/00947679.1993.12062367.

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Boyd, Nan Alamilla. "San Francisco's Castro district: from gay liberation to tourist destination." Journal of Tourism and Cultural Change 9, no. 3 (September 2011): 237–48. http://dx.doi.org/10.1080/14766825.2011.620122.

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34

Sears, Alan. "Queer Anti-Capitalism: What's Left of Lesbian and Gay Liberation?" Science & Society 69, no. 1 (January 2005): 92–112. http://dx.doi.org/10.1521/siso.69.1.92.56800.

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35

Kissack, T. "Freaking Fag Revolutionaries: New York's Gay Liberation Front, 1969-1971." Radical History Review 1995, no. 62 (April 1, 1995): 105–34. http://dx.doi.org/10.1215/01636545-1995-62-105.

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36

Mongie, Lauren Danger. "The discourse of liberation: Frames used in characterising the gay liberation movement in two South African newspapers." Stellenbosch Papers in Linguistics Plus 46 (September 3, 2015): 61. http://dx.doi.org/10.5842/46-0-654.

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37

Thomas, Amy, Hannah McCann, and Geraldine Fela. "‘In this house we believe in fairness and kindness’: Post-liberation politics in Australia's same-sex marriage postal survey." Sexualities 23, no. 4 (March 14, 2019): 475–96. http://dx.doi.org/10.1177/1363460719830347.

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In December 2017, Australia legalized same-sex marriage (SSM), following a 13-year ban and a drawn-out postal survey on marriage equality that saw campaigners mobilize for a ‘Yes’ vote on a non-binding poll. Through a discourse analysis of the Yes and No campaigns’ television and online video advertisements, we demonstrate how the Yes campaign was symptomatic of what we call a ‘post-liberation’ approach that saw SSM as the last major hurdle for Lesbian, Gay, Bisexual, Transgender, Intersex and Queer (LGBTIQ) politics. While the No campaign linked SSM to gender fluidity, transgender identity, and sex education programmes, in contrast the Yes campaign limited itself to narratives around love and marriage. In not attending to the link between sex, gender and sexuality, the Yes campaign narrowed the possibilities of the debate, preserving existing White heteronormative expectations of gender and sexuality. We contrast the debate that unfolded during the postal survey to the Australian Gay Liberation movement of the 1970s, the latter of which was able to successfully and radically challenge similarly homophobic campaigns. Rather than relying on ‘palatable’ or mainstream ideas of equality, love and fairness, Gay Liberation in Australia embraced the radical potential of LGBTIQ activism and presented a utopian, optimistic vision of a transformed future. Here we suggest that we can learn from the history of campaigns around sexuality, to understand what was ‘won’ in the SSM debate, and to better develop strategies for change in the future.

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38

Crompton, Constance, Caitlin Voth, and Ruth Truong. "The Seventies Sociality: Activist Publishers and the Digital Commonplacing of New Knowledge." KULA: Knowledge Creation, Dissemination, and Preservation Studies 3 (February 27, 2019): 20. http://dx.doi.org/10.5334/kula.50.

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The historiography of gay liberation publishing offers much to the Digital Humanities, especially if read through Peter Stallybrass’ argument that “reading is a technology of inventorying information to make it reusable.” He suggests commonplacing to make clear that every individual’s thoughts are informed by others’ voices. This paper asks how we might best go about this commonplacing work using linked data, building on the DIY practices of gay liberationists.

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39

Coon, David R. "God vs. gay: Queer counter-storytelling and Christianity in films about conversion therapy." Queer Studies in Media & Popular Culture 7, no. 3 (September 1, 2022): 177–92. http://dx.doi.org/10.1386/qsmpc_00078_1.

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This article compares dramatizations of ex-gay conversion therapy in the films But I’m a Cheerleader (1999), Save Me (2007), The Miseducation of Cameron Post (2018) and Boy Erased (2018) to demonstrate how the films refute the harmful myths circulated by ex-gay ministries and thereby combat the anti-gay agendas that such ministries support. The films all emphasize the liberation of their queer protagonists, but they differ in their treatment of Christian antagonists, with depictions ranging from mocking to hostile to sympathetic. I argue that while all four films offer empowering representations of lesbians and gay men surviving conversion therapy, only Save Me employs a rhetorical strategy that seeks to reconcile the perceived conflict between queerness and Christianity.

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40

Sears, Alan. "Situating Sexuality in Social Reproduction." Historical Materialism 24, no. 2 (June 30, 2016): 138–63. http://dx.doi.org/10.1163/1569206x-12341474.

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The years since the rise of gay liberation in 1969 have seen remarkable changes in the realm of sexuality. Lesbians and gay men have won important rights and attained a cultural visibility that would have been impossible to imagine even thirty years ago. Yet these rights are limited, and apply only to specific sections of those who face exclusion, discrimination or violence on the basis of their queerness in the realm of gender and/or sexuality.

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41

Trentham, Barry. "Occupational (Therapy's) Possibilities: A Queer Reflection on the Tangled Threads of Oppression and Our Collective Liberation." Canadian Journal of Occupational Therapy 89, no. 4 (November 28, 2022): 346–63. http://dx.doi.org/10.1177/00084174221129700.

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This presentation stems from the work of occupational therapy and science scholars who have critically described how systems of dominance perpetuate health inequities and limit the occupational possibilities of those we aim to support. Liberation is discussed as a communal process and outcome of untangling, undoing, and reconfiguring systems of dominance that negatively impact health and limit the occupational possibilities of individuals, groups, and communities. In critically reflecting on my personal, professional, and ongoing journey toward liberation as a gay, white, able-bodied, man, I draw parallels between the systemic and intersecting oppressive forces that limit the occupational possibilities of historically marginalized groups and the need for our profession to consider its own liberation. Informed by queer theory, I question the binary discourses that separate the “Us” from the “Them,” illustrating how our struggles to transform practice based on anti-oppressive principles and the liberation of our full potential as occupational therapists must be tied to the liberation of the communities we aim to support. Drawing on lessons from liberation movements, I argue for the necessity of a representative and compassionate professional community to support collective action and to position the celebration of communal achievements as resistance and acts of gratitude.

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42

Kerr. "Tony Blair: figurehead for gay liberation and war crimes?" Socialist Lawyer, no. 86 (2020): 13. http://dx.doi.org/10.13169/socialistlawyer.86.0013.

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43

Nash, Catherine J. "Consuming Sexual Liberation: Gay Business, Politics, and Toronto’s Barracks Bathhouse Raids." Journal of Canadian Studies 48, no. 1 (January 2014): 82–105. http://dx.doi.org/10.3138/jcs.48.1.82.

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44

Johnson, Colin R. "The Lesbian and Gay Movements: Assimilation or Liberation? (review)." American Studies 50, no. 1 (2009): 250–51. http://dx.doi.org/10.1353/ams.2011.0132.

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45

Batra, Kanika. "Worlding Sexualities under Apartheid: From Gay Liberation to a Queer Afropolitanism." Postcolonial Studies 19, no. 1 (January 2, 2016): 37–52. http://dx.doi.org/10.1080/13688790.2016.1222857.

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46

Ehrman-Solberg, Kevin. "The Battle of the Bookstores and Gay Sexual Liberation in Minneapolis." Middle West Review 3, no. 1 (2016): 1–24. http://dx.doi.org/10.1353/mwr.2016.0012.

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47

Thompson, Margo Hobbs. "Clones for a Queer Nation: George Segal's Gay Liberation and Temporality." Art History 35, no. 4 (May 22, 2012): 796–815. http://dx.doi.org/10.1111/j.1467-8365.2012.00902.x.

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48

G. Mitchell Reyes, David P. Schulz, and Zoe Hovland. "When Memory and Sexuality Collide: The Homosentimental Style of Gay Liberation." Rhetoric and Public Affairs 21, no. 1 (2018): 39. http://dx.doi.org/10.14321/rhetpublaffa.21.1.0039.

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49

Garwood, Eliza. "Sex, needs and queer culture: from liberation to the post-gay." Gender, Place & Culture 24, no. 4 (October 31, 2016): 609–10. http://dx.doi.org/10.1080/0966369x.2016.1232783.

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50

Shield, Andrew DJ. "‘A Southern man can have a harem of up to twenty Danish women’: Sexotic politics and immigration in Denmark, 1965–1979." Sexualities 23, no. 1-2 (November 21, 2018): 224–40. http://dx.doi.org/10.1177/1363460718758665.

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During the late 1960s and early 1970s, Denmark received about 15,000 foreign workers from Turkey, Yugoslavia, Pakistan, the Middle East and North Africa during a unique period of women’s and sexual liberation. As foreign men visited discos—sometimes in search of sexual relationships with Danish women—a segment of Danish men accused foreigners of taking not only ‘their’ jobs but also ‘their’ women, and depicted foreign men as hypersexual or sexually violent (e.g. in union newspapers, men’s magazines). These ‘sexotic’ depictions of foreign men had immediate and negative effects on immigrants’ lived experiences in Denmark. In gay male subcultures, ‘sexotic’ depictions of men of color served mainly to entertain white fantasies, which also affected the experiences especially of gay men of color in Denmark. Overall, sexualized stereotypes about the male Other were central to broader political discussions in Denmark in the long 1970s, including debates about Danish wage suppression, immigrant ghetto formation, and the definition of sexual liberation.

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Journal articles on the topic 'Gay liberation'

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