Harry Hay
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|
Harry Hay | |
---|---|
Anza-Borrego Desert, Radical Faeries Campout | |
Born | Henry Hay Jr. April 7, 1912 Worthing, Sussex, England |
Died | October 24, 2002 San Francisco, California, U.S. | (aged 90)
Nationality | American |
Movement |
|
Spouse |
Anita Platky
(m. 1938; div. 1951) |
Partner(s) | Will Geer (1932-1934)[2] Rudi Gernreich (1950–1952) Jorn Kamgren (1952–1962) John Burnside (1963–2002) |
Children | 2 |
Henry "Harry" Hay Jr. (April 7, 1912 – October 24, 2002) was an American
Born to an upper middle class family in England, Hay was raised in Chile and California. From an early age, he acknowledged his same-sex sexual attraction, and an interest in Marxism. Briefly studying at Stanford University, he subsequently became a professional actor in Los Angeles, where he joined the Communist Party USA, becoming a committed labor activist. As a result of societal pressure, he married Party activist Anita Platky in 1938, with whom he adopted two children. Recognizing that he remained homosexual, his marriage ended and in 1950 he founded the Mattachine Society. Although involved in campaigns for gay rights, he resigned from the Society in 1953.
Hay's developing understanding of the social and political marginalization of gay people led him to take a stand against the assimilationism advocated by the majority of gay rights campaigners. He subsequently became a co-founder of the Los Angeles chapter of the Gay Liberation Front in 1969, although in 1970 he moved to New Mexico with his longtime partner John Burnside. Hay's ongoing interest in Native American religions led the couple to co-found the Radical Faeries in 1979 with Don Kilhefner and Mitchell L. Walker. Returning to Los Angeles, Hay remained involved in an array of activist causes throughout his life, and became a well-known, albeit controversial, elder statesman within the country's gay community. Hay has been described as "the Founder of the Modern Gay Movement"[3] and "the father of gay liberation".[4]
Controversially, Hay was an active supporter of the North American Man/Boy Love Association (NAMBLA), a pedophile advocacy organization.[5][6][7][8] He protested the group being banned from Pride parades, wearing a sign protesting the banning during the 1986 Los Angeles Pride,[3][6][9] and boycotting New York Pride in 1994 for their refusal to include NAMBLA.[6] He spoke out in support of relationships between adult men and boys as young as thirteen,[10][11] and spoke at several NAMBLA meetings, including panels in 1984 and 1986, and another in 1994 about helping the group strategize a name change to help with their public image.[5]
Early life
Youth: 1912 to 1929
Hay was born in the coastal town of
Their second child, Margaret "Peggy" Caroline Hay, was born in February 1914, but following the outbreak of the First World War, the family moved to Northern Chile, where Hay Sr. had been offered a job managing a copper mine in
In Chile, Hay Jr. contracted
Hay was enrolled at
During the summer holidays, Hay's father sent him to work on his cousin's cattle ranch in Smith Valley, Nevada. Here he was introduced to Marxism by fellow ranch hands who were members of the Industrial Workers of the World ("Wobblies"). They gave him books and pamphlets written by Karl Marx, leading to his adoption of socialism.[37] He learned of men having sex with other men through stories passed around by ranch hands, telling him of violent assaults on miners who attempted to touch men with whom they shared quarters.[38][14] Hay often told a tall tale that, in 1925, he was invited to a local gathering of Natives, where he claimed to have met Wovoka, the Paiute religious leader who revived the Ghost Dance movement, and that Wovoka had recognized him in some way.[39][40] However, Wovoka, as a well-known spiritual leader, led a well-documented life,[41][42] and Hay's story does not line up with his activities and whereabouts during the time in question.[note 1] However, Hay's family did have an actual, documented, blood connection to Wovoka and the Ghost Dance movement. In 1890, a misinterpretation of the Ghost Dance ritual as a war dance by Indian agents led to the Wounded Knee Massacre. Hay's great-uncle, Francis Hardie, carried the Third Cavalry flag at Wounded Knee.[43]
At fourteen, Hay took his union card to a hiring hall in San Francisco, convinced the union officials he was 21, and got a job on a cargo ship. In 1926, after an unloading at Monterey Bay, he met and had sex with a 25-year-old merchant-sailor named Matt, who introduced him to the idea of gay men as a global "secret brotherhood".[44][14][45] Hay would later build on this idea, in combination with a Stalinist definition of nationalist identity, to argue that homosexuals constituted a "cultural minority".[note 2]
Stanford University and the Communist Party: 1929 to 1938
The little pockets existed and either you were lucky enough to fall into them or you could go your whole life and not know about them. The close-down, the terror, was so complete that people could remain ignorant, unsocialized, and undeveloped. 'Communities' were the little groups that formed by accident. And with lots of restrictions. Tiresome bitchiness and boasting predominated. To find someone whose sensibility was more wide-ranging was relatively rare.
—Harry Hay on Los Angeles' gay scene in the 1930s.[46]
Graduating from school in 1929, Hay hoped to study paleontology, but was forbidden from doing so by his father, who insisted that he pursue law. Hay Sr. obtained an entry-level job for his son at his friend's legal firm, Haas and Dunnigan.[47] While working at the firm, Hay discovered the gay cruising scene in Pershing Square, where he developed a sexual relationship with a man who taught him about the underground gay culture.[48] It has been claimed that here he learned about the Chicago-based gay rights group the Society for Human Rights,[49] although Hay would later deny having any knowledge of previous LGBT activism.[50]
In 1930, Hay enrolled at
Relocating to Los Angeles, Hay moved back in with his parents.
While working on a play, Hay met actor
After Hay had become increasingly politicized, Geer introduced him to the Communist Party USA (CPUSA); however, from the beginning, Hay was perturbed at the Party's hostility to homosexuals and its view that same-sex attraction was a deviance resulting from bourgeois society.[73][74] Although he joined the Party in 1934, his involvement was largely restricted to attending fundraisers until 1936.[70] In late 1937, Hay attended further classes in Marxist theory at which he came to fully understand and embrace the ideology, becoming a fully committed member of the Party.[75] From the time he joined the Party until leaving it in the early 1950s, Hay taught courses in subjects ranging from Marxist theory to folk music at the "People's Educational Center" in Hollywood and later throughout the Los Angeles area.[76] Hay, along with Roger Barlow and LeRoy Robbins, directed the 1937 short film Even As You and I, featuring Hay, Barlow, and filmmaker Hy Hirsh, in which they spoofed surrealism.[77] In early 1937, Hay Sr. was partly paralysed following a stroke, leaving Hay to take on many of his family duties.[78]
Marriage and Marxist class: 1938 to 1948
Hay began Jungian analysis in 1937. He later claimed that the psychiatrist "misled" him into believing that through marriage to a woman, he could become heterosexual; the psychiatrist suggested that Hay find himself a "boyish girl".[79][57] After confiding with fellow Party members that he was homosexual, they too urged Hay to marry a woman, adhering to the party line that same-sex attraction was a symptom of bourgeoise decadence.[80] Acting on this advice, in 1938 he married Anna Platky (1914-1983), a Marxist Party member from a working-class Jewish family. Hay maintained that he loved her, and was happy to have a companion with whom he could share his political pursuits; he also got along well with her family.[81][82] Their marriage took place in September 1938, in a non-religious wedding ceremony overseen by a Unitarian minister.[83] Their honeymoon however was cut short as a result of the sudden death of Hay, Sr.[83] Settling into married life, Hay gained employment with the Works Progress Administration supervising the cataloguing of Orange County's civil records,[84] while the couple continued their activism by taking photographs of Los Angeles' slums for a leftist exhibition.[85] However, the marriage did not quell Hay's same-sex attractions, and by 1939 he had begun to seek sexual encounters with other men in local parks on a weekly basis.[85] He would later describe the marriage as "living in an exile world".[80]
The couple moved to Manhattan, New York City, where Hay went through a series of unsteady and low-paid jobs, including as a scriptwriter, a service manager in Macy's toy department, and a marketing strategy planner. Briefly returning to acting, he appeared in George Sklor's off-Broadway play Zero Hour.[86] The couple involved themselves with the city's Communist Party branch, with Hay becoming a party functionary in the Theater Arts Committee for Peace and Democracy, and in 1941 he was appointed interim head of the New Theatre League, responsible for organising trade union theatre groups and teaching acting classes, for which he adopted the Konstantin Stanislavski 'system'.[87] By 1940 he was having a series of affairs with men in the city, developing a seven-month relationship with architect William Alexander, almost leaving his wife for him.[88] During this period he took part in the research of sexologist Alfred Kinsey.[89]
In 1942, the couple returned to Los Angeles, renting a house near to Silver Lake and Echo Park; the area was colloquially known as "the Red Hills" due to its large left-wing community.
In September 1943, Hay and his wife adopted a daughter, Hannah Margaret, soon moving to a larger home nearby to accommodate her.[95][96] They adopted a second daughter, Kate Neall, several days after her birth in December 1945.[97][98] Hay was a caring parent, and encouraged his children's interests in music and dance.[99] In 1945, Hay was diagnosed with hypoglycemia,[100] and the following year began to suffer intense mental anxiety and repeated nightmares as he realised that he was still homosexual and that his marriage had been a serious mistake.[101] The couple divorced in 1951.[102]
Gay rights activism
Mattachine Society: 1948 to 1953
The post-war reaction, the shutting down of open communication, was already of concern to many of us progressives. I knew the government was going to look for a new enemy, a new scapegoat. It was predictable. But Blacks were beginning to organize and the horror of the holocaust was too recent to put the Jews in this position. The natural scapegoat would be us, the Queers. They were the one group of disenfranchised people who did not even know they were a group because they had never formed as a group. They – we – had to get started. It was high time.
—Harry Hay.[103]
Influenced by the publication of the
Hay met Rudi Gernreich in July 1950, with the pair soon entering a relationship. Gernreich shared many of Hay's leftist ideas, and was impressed by The Call. He became an enthusiastic financial supporter of the venture, although not lending his name, going instead by the initial "R".[110][57][111][112] Hay, Gernreich, and their friends Dale Jennings, Bob Hull, and Chuck Rowland met on November 11, 1950, in Los Angeles, under the name "Society of Fools".[113][114] The group changed its name to "Mattachine Society" in April 1951, chosen by Hay at the suggestion of fellow member James Gruber,[115][116] based on Medieval French secret societies of masked men who (through their anonymity) were empowered to criticize ruling monarchs with impunity.[6]
In April 1951, Hay informed his wife about his continuing homosexuality and his work with the Mattachine Society; she was angry and upset. In September they gained a divorce on the grounds of Hay's "extreme cruelty" and he moved out of their home.[117] He continued to send half his paycheck to Anita for twelve years, meanwhile cutting out most of his friends from that social milieu.[118] He informed the Communist Party of the news, recommending that he be expelled; the Party forbade homosexuals from being members. Although they agreed and discharged him as a "security risk", they also declared him a "Lifelong Friend of the People" in recognition of his many years of service.[119][120] Hay's relationship with Gernreich ended not long after, with Hay entering a relationship with Danish hat-maker Jorn Kamgren in 1952; it would last for eleven years, during which Hay helped him establish a hat shop, attempting to use his contacts within the fashion and entertainment industries to get exposure for Kamgren's work and meeting with moderate success.[121]
Mattachine's structure was based partly on that of the Communist Party and partly on fraternal brotherhoods like Freemasonry. Operating on the Leninist basis of democratic centralism, it had cells, oaths of secrecy and five different levels of membership, each of which required greater levels of involvement and commitment. As the organization grew, the levels were expected to subdivide into new cells, creating the potential for both horizontal and vertical growth.[122][123] The founding members constituted the "Fifth Order" and from the outset remained anonymous. Mattachine's membership grew slowly at first but received a major boost in February 1952 when founder Jennings was arrested in a Los Angeles park and charged with lewd behavior. Often, men in Jennings' situation would plead guilty to the charge and hope to quietly rebuild their lives. Jennings and the rest of the Fifth Order saw the charges as a means to address the issue of police entrapment of homosexual men. The group began publicizing the case under the name Citizens Committee to Outlaw Entrapment, and the generated publicity brought financial support and volunteers. Jennings admitted during his trial to being a homosexual but insisted he was not guilty of the specific charge. The jury deadlocked (eleven to one in favor of acquittal), with the judge dismissing the charges; Mattachine declared victory.[124][125]
Following the Jennings trial, the group expanded rapidly, with founders estimating membership in California by May 1953 at over 2,000 with as many as 100 people joining a typical discussion group.[126] This brought greater scrutiny of the group, and in February 1953 a Los Angeles daily newspaper published an article exposing Hay as a Marxist; not wishing to tar the Society as a Communist group, Hay stepped down from his position.[127] The group's membership was diversifying, with people from a broader political spectrum becoming involved. Many members were concerned by the far left control of the group and felt that it should have a more open, democratic structure. At a group convention held in Spring 1953, Hal Call and other conservative members challenged the leaders to amend its constitution and to affirm that members were loyal to the United States and its laws. In an effort to preserve their vision of the organization, the Fifth Order members revealed their identities and resigned their leadership positions. With the founders gone, Call and other like-minded individuals stepped into the leadership void,[128][129] and Mattachine officially adopted non-confrontation as an organizational policy. The reduced effectiveness of this newly organized Mattachine led to a precipitous drop in membership and participation.[130] Hay was distraught at Mattachine's change in direction, having an emotional breakdown as a result.[131]
After Mattachine: 1953 to 1969
Hay's relationship with Kamgren was strained, and he was bored by a life of domesticity and annoyed with Kamgren's controlling and regimented nature. They had little in common, with Kamgren not sharing Hay's interest in political activism, instead being conservative and, in Hay's words, "
Feeling that he was being restrained by the relationship, Hay left Kamgren, in 1963 beginning a brief relationship with Jim Kepner. Together they mooted the idea of starting a new Mattachine Society; this came to nothing.[137] Influenced by the growing counter-culture, Hay ceased to wear suits, instead favouring brightly colored clothing, earrings and necklaces, also growing his hair long. In doing so, he stated that "I never again wanted to be mistaken for a hetero."[138] At a subsequent ONE event, Hay met the inventor John Burnside, who became his life partner. Burnside left his wife for Hay, with the latter becoming the manager for Burnside's kaleidoscope factory. As the pair became increasingly interested in the counter-culture, many individuals belonging to the movement came to work for them.[139] Moving to downtown Los Angeles, together the pair created a gay brotherhood called the Circle of Loving Friends in 1965, although they would frequently be the only members of it.[140] As the Circle they participated in early homophile demonstrations throughout the 1960s and helped establish the North American Conference of Homophile Organizations (NACHO) in 1966.[141]
Fascinated by spirituality, they regularly attended events of the
Later life
New Mexico and the Radical Faeries: 1971 to 1979
In May 1971, Hay and Burnside moved to the San Juan Pueblo in New Mexico, taking their kaleidoscope factory with them.[149] However, in June 1973, an accidental fire destroyed their kaleidoscope factory and mail order inventory, leaving them without a livelihood.[150] In New Mexico, Hay once again took part in activism; he volunteered for a radical newspaper, El Grito (The Cry), which aimed at a Chicano readership.[151] In 1975, he took a leading role in a water rights campaign to prevent the federal government from damming the Rio Grande. Local activists argued that it would devastate local farmland while benefitting the wealthy land owner Richard Cook, whose own land would be made fertile by the dam and who owned the company that was due to construct it. Hay organised the publication of literature on the subject, forming an umbrella activist group, and building it into a national campaign through the Nation-Wide Friends of the Rio Grande. The campaign was ultimately successful as the government rejected the plans in 1976.[152][153] During the campaign, his mother died, and he was unable to return to Los Angeles for her memorial service.[154]
After this, he involved himself in the foundation of a local LGBT rights group, the Lambdas de Santa Fe, designed to fight
In 1978, Hay teamed up with Don Kilhefner and
Their conference, set for Labor Day 1979, was to be called the "Spiritual Conference for Radical Fairies",[161][note 3] with the term "Radical Faerie" having been coined by Hay. The term "Radical" was chosen to reflect both political extremity and the idea of "root" or "essence", while the term "Faerie" was chosen in reference both to the immortal animistic spirits of European folklore and to the fact that "fairy" had become a pejorative slang term for gay men.[162] Initially, Hay rejected the term "movement" when discussing the Radical Faeries, considering it to instead be a "way of life" for gay males, and he began referring to it as a "not-movement".[163] In organizing the event, Hay handled the political issues, Burnside the logistics and mechanics, Kilhefner the budgetary and administrative side, and Walker was to be its spiritual leader.[164] A flier advertising the event was released which proclaimed that gays had a place in the "paradigm shift" of the New Age, and quoted Mark Satin and Aleister Crowley alongside Hay; these fliers were sent out to gay and leftist bookstores as well as gay community centres and health food stores.[165]
Around 220 men turned up to the event, despite the fact that the Ashram could only accommodate around 75.
After Hay and the others returned to Los Angeles, they received messages of thanks from various participants, many of whom asked when the next Faerie gathering would be.
The second Faerie gathering took place in August 1980 in Estes Park near Boulder, Colorado. Twice as long and almost twice as large as the first, it became known as Faerie Woodstock.[175] It also exhibited an increasing influence from the U.S. pagan movement, as Faeries incorporated elements from Evans' Witchcraft and the Gay Counterculture and Starhawk's The Spiral Dance into their practices.[176] At that gathering, Dennis Melba'son presented a shawl that he had created with a crocheted depiction of the Northwest European Iron Age deity Cernunnos on it; the shawl became an important symbol of the Faeries, and would be sent from gathering to gathering over subsequent decades.[177] There, Hay publicly revealed the founding trio's desire for the creation of a permanent residential Faery community, where they could grow their own crops and thus live self-sustainably. This project would involve setting up a non-profit corporation to purchase property under a community land trust with tax-exempt status. They were partly inspired by a pre-existing gay collective in rural Tennessee, Short Mountain.[178]
In 1980, Walker secretly formed the "Faerie Fascist Police" to combat "Faerie fascism" and "power-tripping" within the Faeries. He specifically targeted Hay: "I recruited people to spy on Harry and see when he was manipulating people, so we could undo his undermining of the scene."[179]
At a winter 1980 gathering in southern Oregon designed to discuss acquiring land for a Faerie sanctuary, a newcomer to the group, coached by Walker, confronted Harry about the power dynamics within the core circle. In the ensuing conflict, the core circle splintered. Plans for the land sanctuary stalled and a separate circle formed.[180] The core circle made an attempt to reconcile, but at a meeting that came to be known as "Bloody Sunday", Kilhefner quit, accusing Hay and Burnside of "power tripping", while Walker resigned.[181] Walker and Kilhefner formed a new Los Angeles-based gay spiritual group called Treeroots which promoted a form of rural gay consciousness associated with Jungian psychology and ceremonial magic.[182] However, despite the division among its founders, the Radical Faerie movement continued to grow, largely as a result of its egalitarian structure, with many participants being unaware of the squabbles.[183] Hay himself continued to be welcomed at gatherings, coming to be seen as an elder statesman in the movement.[184]
Later years: 1980 to 2002
During the 1980s, Hay involved himself in an array of activist causes, campaigning against South African apartheid, Nicaragua's Contras, and the death penalty, while also joining the nuclear disarmament and pro-choice movements, becoming a vocal critic of the administrations of Presidents Ronald Reagan and George Bush.[185] Hoping for a left-ward turn in U.S. politics, he was involved in the Lavender Caucus of Jesse Jackson's National Rainbow Coalition.[186] Although pleased with the popular protests in the Soviet Union and Eastern Europe that took place in the late 1980s and early 1990s, he was unhappy that those nations abandoned the socialist cause altogether and retained his faith in Marxism.[187]
Hay came to be viewed as an elder statesman within the gay community, and was regularly invited to give speeches to LGBT activist and student groups. He was the featured speaker at the
He nevertheless remained highly critical of the mainstream gay rights movement, and took controversial and, at times, divisive positions, including his consistent support of the North American Man/Boy Love Association (NAMBLA) being included in Pride parades.[6] When speaking at the 1983 Gay Academic Union forum at New York University, his speech included, "If the parents and friends of gays are truly friends of gays, they would know from their gay kids that the relationship with an older man is precisely what thirteen-, fourteen-, and fifteen-year-old kids need more than anything else in the world", as well as highlighting his own relationship with an adult man when he was fourteen, saying "I send to all of you my love and deep affection for what you offer to the boys, in honor of this boy when he was fourteen, and when he needed to know best of all what only another gay man could show him and tell him".[10][11] He continued to speak on panels at NAMBLA events in 1984 and 1986, and at the 1986
Hay continued to protest NAMBLA being banned from Pride parades, in 1994 protesting the Stonewall 25 events exclusion of NAMBLA on the grounds that such exclusions "pandered to heterosexual-dominated society".[6] Despite the efforts of the vast majority of the LGBT community to distance themselves from pedophiles and pedophilia,[8][7] Hay and a handful of others who were boycotting Stonewall 25, including NAMBLA, organized an alternative, competing event.[6]
He was also critical of the HIV/AIDS activist group
Hay and Burnside returned to San Francisco in 1999 after concluding that Hay was not receiving proper care in Los Angeles for his serious health concerns, including pneumonia and lung cancer. He served as the Grand Marshal of the San Francisco gay pride parade that same year. While in hospice care, Hay died of lung cancer on October 24, 2002, at age 90. His ashes, mingled with those of his partner John Burnside, were scattered in Nomenus Faerie Sanctuary, Wolf Creek, Oregon.[192]
Theory
As he had throughout his life of activism, Hay continued to oppose what he perceived as harmful assimilationist attitudes within the gay community. "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."[193] Having rooted his political philosophy from the founding of Mattachine in the belief that homosexuals constituted a cultural minority, Hay was wary of discarding the unique attributes of that minority in favor of adopting the cultural traits of the majority for the purpose of societal acceptance. Having witnessed the move of Mattachine away from its founding Marxist activist principles and having seen the gay community marginalize drag queens and the leather subculture through the first decade of the post-Stonewall gay movement, Hay opposed what he believed were efforts to move other groups to the margins as the gay rights movement progressed.[194]
Legacy
In 1990, Stuart Timmons published The Trouble with Harry Hay, a biography based on three years of research.[195] Timmons described Hay as "the father of gay liberation".[196] The 2002 documentary film Hope Along the Wind: The Life of Harry Hay, directed by Eric Slade, garnered critical acclaim.
In 1967, Hay and Burnside had appeared as a couple on Joe Pyne's syndicated television show.[197] Hay also appeared in other documentaries, including Word Is Out (1978), also appearing with his partner Burnside.
Hay, along with Gernreich, is one of the main characters of the play
On June 1, 2011, the Silver Lake, Los Angeles Neighborhood Council voted unanimously to rename the Cove Avenue Stairway in Silver Lake to the Mattachine Steps in honor of Hay.[199]
In 2014, Hay was one of the inaugural honorees in the
Coinciding with the
See also
Notes
- ^ All of this makes the meeting and events Hay describes highly unlikely. As no one else ever confirmed the tale, it is probable it never happened.
- ^ Joseph Stalin stated in Marxism and the National Question that a nation is "a historically-evolved, stable community of language, territory, economic life and psychological make-up manifested in a community of culture" (Stalin, quoted in Hay/Roscoe, p. 41). Hay asserted that homosexuals manifested two of the four criteria, language and a shared psychological make-up, and thus qualified as a cultural minority (Hay/Roscoe, p. 43).
- ^ Hay and others switched to the older spelling, "faeries", after 1979.
Harry Hay (1996) Radically Gay: Gay Liberation in the Words of its Founder, edited by Will Roscoe.
References
Citations
- ^ NORMAN MARKOWITZ (August 6, 2013). "The Communist movement and gay rights: The hidden history". politicalaffairs.net. PA Political Affairs. Archived from the original on August 16, 2013.
- ISBN 978-0-8142-0927-1.
- ^ a b c Timmons 1990, p. 295.
- ISBN 9781135578718. Archivedfrom the original on September 13, 2017.
- ^ ISSN 0001-8996.
- ^ a b c d e f g h Bronski, Michael (November 7, 2002). "The real Harry Hay". The Phoenix. Archived from the original on March 2, 2012.
He was, at times, a serious political embarrassment, as when he consistently advocated the inclusion of the North American Man/Boy Love Association (NAMBLA) in gay-pride parades.
- ^ ISBN 978-0262621137.
Although some prominent gay leaders such as Harry Hay have supported NAMBLA's right to participate in gay rights marches, the link between NAMBLA and the mainstream gay rights movement has always been tenuous.
- ^ ISBN 978-1560231936.
- ^ a b Timmons 1990
- ^ a b [Box 2/folder 21] Lesbian and Gay Academic Union Records, Coll2011-041, ONE National Gay & Lesbian Archives, USC Libraries, University of Southern California
- ^ a b Lord, Jeffrey (October 5, 2006). "When Nancy Met Harry". The American Spectator. Archived from the original on March 29, 2009.
Said Harry: "Because if the parents and friends of gays are truly friends of gays, they would know from their gay kids that the relationship with an older man is precisely what thirteen-, fourteen-, and fifteen-year-old kids need more than anything else in the world."
- ^ Timmons 1990, p. 10.
- ^ Timmons 1990, pp. 6–8.
- ^ a b c d e Loughery, p. 224
- ^ Shively, from Bronski, p. 171
- ^ a b Timmons 1990, p. 9.
- ^ "Interview of Harry Hay,"We Are a Separate People,"".
- ^ "Interview of Harry Hay,"We Are a Separate People,"".
- ISBN 9781555831752. Retrieved September 14, 2022.
- ^ Timmons 1990, p. 11.
- ^ a b c Hay/Roscoe, p. 355
- ^ Timmons 1990, pp. 14–15.
- ^ Timmons 1990, p. 15.
- ^ Timmons 1990, pp. 15–16.
- ^ Timmons 1990, p. 18.
- ^ Timmons 1990, p. 19.
- ^ Timmons 1990, pp. 8, 19–20.
- ^ Timmons 1990, p. 23.
- ^ Timmons 1990, pp. 19, 21–22.
- ^ Timmons 1990, p. 22.
- ^ Timmons 1990, p. 24.
- ^ Timmons 1990, p. 25.
- ^ Timmons 1990, pp. 27–28.
- ^ Timmons 1990, pp. 30–31.
- ^ Timmons 1990, pp. 36–37.
- ^ Timmons 1990, pp. 38–40.
- ^ Timmons 1990, pp. 31–32.
- ^ Timmons 1990, p. 33.
- ^ Timmons 1990, pp. 33–35.
- ^ Shively, from Bronski, p. 173
- ISBN 9780585345642.
- ^ Hittman,"Wovoka And The Ghost Dance:Expanded Edition" (Lincoln, Nebraska:University of Nebraska:Press 1997)
- ^ (Timmons, p. 7)
- ^ Timmons 1990, pp. 35–36.
- ^ Hogan, et al., p. 275
- ^ Timmons 1990, p. 83.
- ^ Timmons 1990, pp. 40–41.
- ^ Timmons 1990, pp. 41–43.
- ^ a b Loughery, p. 225
- ^ Gay Almanac, p. 131
- ^ Timmons 1990, pp. 43–45.
- ^ Timmons 1990, pp. 45–46.
- ^ Timmons 1990, p. 52.
- ^ Timmons 1990, p. 46.
- ^ Timmons 1990, pp. 47–48, 50–52.
- ^ Timmons 1990, pp. 49–50.
- ^ a b c Cusac, Anne-Marie (September 1999). "Harry Hay Interview". The Progressive. Archived from the original on May 19, 2009.
- ^ Timmons 1990, p. 53.
- ^ Timmons 1990, p. 63.
- ^ Timmons 1990, pp. 56–59.
- ^ Timmons 1990, pp. 60–61.
- ^ Timmons 1990, p. 61.
- ^ a b Hay/Roscoe, p. 356
- ^ Timmons 1990, p. 70.
- ^ Timmons 1990, pp. 71–72.
- ^ Timmons 1990, pp. 75–76.
- ^ a b Timmons 1990, pp. 64–65.
- ^ a b Levy, Dan (June 23, 2000). "Ever the Warrior: Gay rights icon Harry Hay has no patience for assimilation". San Francisco Chronicle. p. DD–8. Archived from the original on June 18, 2013.
- ^ John Gallagher, "Harry Hay's Legacy" (obituary) The Advocate, November 26, 2002; pp. 15; No. 877; ISSN 0001-8996
- ^ a b Timmons 1990, p. 78.
- ^ Timmons 1990, pp. 68–69.
- ^ Timmons 1990, pp. 67, 72–74.
- ^ Timmons 1990, pp. 67, 69.
- ^ D'Emilio, p. 59
- ^ Timmons 1990, pp. 92–93.
- ^ Timmons, pp. 120—21
- ^ Timmons 1990, pp. 86–87.
- ^ Timmons 1990, pp. 87–89.
- ^ Timmons 1990, pp. 97–98.
- ^ a b Timmons 1990, p. 96.
- ^ Timmons 1990, pp. 98–101.
- ^ Hogan, et al., p. 273
- ^ a b Timmons 1990, p. 104.
- ^ Timmons 1990, pp. 104–105.
- ^ a b Timmons 1990, p. 105.
- ^ Timmons 1990, pp. 106–107.
- ^ Timmons 1990, pp. 107, 113.
- ^ Timmons 1990, pp. 111–112.
- ^ Timmons 1990, p. 111.
- ^ Timmons 1990, p. 115.
- ^ Timmons 1990, pp. 116, 118.
- ^ a b Timmons 1990, p. 131.
- ^ Timmons 1990, pp. 119–121.
- ^ Timmons 1990, pp. 127–129.
- ^ Timmons 1990, p. 118.
- ^ Hay/Roscoe, p. 357
- ^ Timmons 1990, p. 123.
- ^ Hay/Roscoe, p. 358
- ^ Timmons 1990, pp. 123–124.
- ^ Timmons 1990, p. 122.
- ^ Timmons 1990, p. 127.
- ^ Hay/Roscoe, p. 359
- ^ Timmons 1990, p. 135.
- ^ Timmons 1990, p. =132–134.
- ^ Miller, p. 333
- ^ Hay/Roscoe, p. 61
- ^ Hay, quoted in Hay/Roscoe, p. 63
- ^ a b Timmons 1990, p. 136.
- ^ Hay, quoted in Hay/Roscoe, p. 65
- ^ Timmons 1990, pp. 139–142.
- ^ Ehrenstein, p. 47
- ^ D'Emilio, p. 62
- ^ Timmons 1990, pp. 143–145.
- ^ Hogan, et al., pp. 382–3
- ^ Timmons 1990, p. 150.
- ^ Johansson and Percy, p. 92
- ^ Timmons 1990, pp. 157–158.
- ^ Timmons 1990, p. 161.
- ^ Timmons 1990, p. 159.
- ^ Feinberg, Leslie (June 28, 2005). "Harry Hay: Painful partings". Workers World. Archived from the original on September 30, 2007.
- ^ Timmons 1990, pp. 169–170, 181–183.
- ^ Timmons 1990, pp. 151–152.
- ^ D'Emilio, p. 64
- ^ Timmons 1990, pp. 164–167.
- ^ D'Emilio, pp. 69–70
- ^ Timmons 1990, pp. 170–171.
- ^ Timmons 1990, p. 174.
- ^ Timmons 1990, pp. 175–178.
- ^ Loughery, pp. 228–29
- ^ Hogan, et al., p. 383
- ^ Timmons 1990, p. 180.
- ^ Timmons 1990, pp. 181, 191.
- ^ Timmons 1990, pp. 193–197.
- ^ Timmons 1990, p. 197.
- ^ Timmons 1990, p. 196.
- ^ Timmons 1990, pp. 183–190.
- ^ Timmons 1990, pp. 203–207.
- ^ Timmons 1990, p. 208.
- ^ Timmons 1990, pp. 208, 224.
- ^ Timmons 1990, p. 214.
- ^ Shively, from Bronski, p. 175
- ^ Timmons 1990, p. 223.
- ^ Timmons 1990, pp. 220–221.
- ^ Timmons 1990, pp. 222–223.
- ^ Timmons 1990, pp. 225–227.
- ^ Timmons 1990, pp. 228–229.
- ^ Timmons 1990, p. 230.
- ^ Hay/Roscoe, p. 361
- ^ Timmons 1990, pp. 230–235.
- ^ Timmons 1990, pp. 237–238.
- ^ Timmons 1990, p. 235.
- ^ Timmons 1990, pp. 239–244.
- ^ a b Hogan, et al., pp. 273–74
- ^ Timmons 1990, p. 243.
- ^ Timmons 1990, p. 245.
- ^ Timmons 1990, pp. 238–239.
- ^ Timmons 1990, p. 247.
- ^ Timmons 1990, p. 261.
- ^ Timmons 1990, pp. 261, 264.
- ^ a b Timmons 1990, p. 262.
- ^ Adler 2006, p. 357.
- ^ Timmons 1990, p. 250; Timmons 2011, p. 33.
- ^ Timmons 1990, p. 250; Timmons 2011, p. 32.
- ^ Timmons 1990, p. 264.
- ^ Timmons 1990, pp. 264–265.
- ^ a b c d Timmons 1990, p. 265.
- ^ Timmons 1990, p. 267.
- ^ Timmons 1990, p. 266.
- ^ Timmons 1990, pp. 266–267.
- ^ Timmons 1990, p. 268.
- ^ Timmons 1990, pp. 268–269.
- ^ Timmons 1990, p. 269.
- ^ Timmons 1990, pp. 269–270.
- ^ Timmons 1990, pp. 270–271.
- ^ Timmons 1990, pp. 272–273.
- ^ Timmons 1990, p. 272.
- ^ Timmons 1990, p. 273.
- ^ Timmons 1990, pp. 273–275.
- ^ Timmons 1990, p. 275.
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- ^ Timmons 1990, p. 284.
- ^ Timmons 1990, p. 285.
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- ^ Timmons 1990, pp. 293–294.
- ^ Loughery, p. 441
- ^ Heredia, Christopher (October 25, 2002). "Henry 'Harry' Hay – gay rights pioneer; He started Mattachine Society". San Francisco Chronicle. p. A–21. Retrieved April 21, 2009.
- ^ "Gay pioneer Harry Hay dies". The Advocate. October 25, 2002. Archived from the original on June 24, 2008.
- ISBN 978-0-7656-2250-1. Archivedfrom the original on July 1, 2014.
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- ^ Timmons 1990, p. xiii.
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Bibliography
- ISBN 0-14-303819-2.
- ISBN 0-226-14265-5.
- ISBN 0-688-15317-8.
- Hay, Harry, "Focusing on NAMBLA Obscures the Issues", ISBN 978-0300109634.
- Hay, Harry (Fall 1994). "Our Beloved Gay/Lesbian Movement at a Crossroads". Gay Community News. Vol. 20 no. 3. Northeastern University (Boston, Massachusetts). p. 16. ISSN 0147-0728.
- Hay, Harry, with ISBN 0-8070-7080-7.
- Hogan, Steve and Lee Hudson (1998). Completely Queer: The Gay and Lesbian Encyclopedia. New York, Henry Holt and Company. ISBN 0-8050-3629-6.
- ISBN 1-56024-419-4.
- Loughery, John (1998). The Other Side of Silence – Men's Lives and Gay Identities: A Twentieth-Century History. New York, Henry Holt and Company. ISBN 0-8050-3896-5.
- ISBN 0-09-957691-0.
- The National Museum & Archive of Lesbian and Gay History (1996). The Gay Almanac. New York, Berkeley Books. ISBN 0-425-15300-2.
- Shively, Charley. "Harry Hay". Collected in ISBN 1-57859-008-6.
- ISBN 0-8118-1187-5.
- Thompson, Mark. "Harry Hay: A Voice from the Past, a Vision for the Future" [interview], in Gay Spirit. Myth and Meaning ed. Mark Thompson, St. Martin's Press, 1987, ISBN 1590210247. Reproduced at VoiceFromPast – Tangent Group, retrieved 2014-09-01.
- Timmons, Stuart (2011), "The Making of a Tribe", in Mark Thompson (ed.), The Fire in the Moonlight: Stories from the Radical Faeries, 1975–2010, White Crane Books, ISBN 978-1590213384
- Timmons, Stuart (1990). The Trouble with Harry Hay: Founder of the Modern Gay Movement. Boston: Alyson Publications. ISBN 978-1555831752.
Further reading
- Katz, Jonathan. "The Founding of the Mattachine Society: An Interview with Henry Hay," Radical America, vol. 11, no. 4 (July–August 1977), pp. 27–40.
External links
- Interview of Harry Hay, Center for Oral History Research, UCLA Library Special Collections, University of California, Los Angeles.
- Harry Hay interview on YouTube, originally broadcast in 1991 on Gay Fairfax
- Obituary
- Harry Hay Photo gallery
- Harry Hay Wolf Creek Photos 1996
- Harry Hay at IMDb
- Hope Along the Wind: The Life of Harry Hay