LGBT history
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LGBT history dates back to the first recorded instances of same-sex love and sexuality of ancient civilizations, involving the history of
) peoples and cultures around the world. What survives after many centuries of persecution—resulting in shame, suppression, and secrecy—has only in more recent decades been pursued and interwoven into more mainstream historical narratives.In 1994, the annual observance of
East Asia
China and Taiwan
Chinese literature recorded multiple anecdotes of men engaging in homosexual relationships. In the story of the leftover
With the rise of the Tang dynasty, China became increasingly influenced by the sexual morals of foreigners from Western and Central Asia, and female companions began to replace male companions in terms of power and familial standings.[8] The following Song dynasty was the last dynasty to include a chapter on male companions of the emperors in official documents.[8] During these dynasties, the general attitude toward homosexuality was still tolerant, but male lovers were increasingly seen as less legitimate compared to wives and men were usually expected to get married and continue the family line.[11]
During the
The Qing dynasty instituted the first law against consensual, non-monetized homosexuality in China. However, the punishment designated, which included a month in prison and 100 heavy blows, was actually the lightest punishment which existed in the Qing legal system.[8]: 144 In Dream of the Red Chamber, written during the Qing dynasty, instances of same-sex affection and sexual interactions described seem as familiar to observers in the present as do equivalent stories of romances between heterosexual people during the same period.[citation needed]
Significant efforts to suppress homosexuality in China began with the Self-Strengthening Movement, when homophobia was imported to China along with Western science and philosophy.[14]
In 2006, a shrine for the god of homosexual love,
Japan and Korea
Pre-Meiji Japan
Records of
In the classic Japanese literature
Post Meiji Japan
As Japan started it process of westernizing during the
Korea
Several members of Korea's nobility class and Buddhist monks have been known to declare their attraction to members of the same sex.[24] Some Korean emperors from a thousand years ago were also known for having male lovers.[25][26]
Southeast Asia and the Pacific
In
Under British colonial rule, the British imposed Section 377 or its equivalent over territories it colonized in Asia, including Myanmar, Malaysia, Singapore, and Brunei. The law has left an anti-LGBT legacy in the countries that Britain colonized.[35][36] In Cambodia, homosexuality and same-sex marriages are openly supported by the monarchy, which has called on its government to legalize marriage equality.[37] In East Timor, Asia's youngest independent country since 2002, prime ministers and presidents have openly supported the LGBT community since 2017 when the nation celebrated its first pride march with religious and political leaders backing the movement.[38]
In some societies of Melanesia, especially in Papua New Guinea, same-sex relationships were, until the middle of the last century, an integral part of the culture.[39] Third gender concepts are prevalent in Polynesia, such as Samoa, where traditional same-sex marriage have been documented and trans people are widely accepted prior to colonization.[40][41] In Australia, non-binary concepts have been recorded in the culture of the indigenous Aboriginal peoples since pre-colonial times,[42] while homosexual terminologies are indigenous to Tiwi Islanders.[43] In New Zealand, Maori culture has records of homosexuality through their indigenous epics, where queer people are referred to as takatāpui.[44] In Hawaii, queer people, referred to as māhū, are widely accepted since pre-colonial times. Intimate same-sex relationships, referred as moe aikāne, are supported by indigenous rulers or chieftains without any form of stigma.[45] British colonialism and Christian churches have left an anti-LGBT legacy in parts of the Pacific due to the aggressive discriminatory impositions of Western conservatism on the region.[46]
South Asia
India
Throughout
In South Asia the Hijra are a caste of third gender or transgender people who live a feminine role. Hijra may be born male or intersex, and some may have been born female.[50]
Middle East and North Africa
Egypt
Ancient Egypt
The duo
Coptic Egypt
The sixth- or seventh-century Ashmolean Parchment AN 1981.940 provides the only example in Coptic language of a love spell between men. This vellum leaf contains an incantation by a man named Apapolo, the son of Noah, to compel the presence and love of another man Phello, the son of Maure. Phello will be restless until he finds Apapolo and satisfies the latter's desire.[54][55]
Medieval Egypt
Early modern Egypt
Siwa Oasis
The
Walter Cline noted that, "all normal Siwan men and boys practice
Assyria
The Middle
Furthermore, the article 'Homosexualität' in Reallexicon der Assyriologie states,
Homosexuality in itself is thus nowhere condemned as licentiousness, as immorality, as social disorder, or as transgressing any human or
prostitute, provided it was done without violence and without compulsion, and preferably as far as taking the passive role was concerned, with specialists. That there was nothing religiously amiss with homosexual love between men is seen by the fact that they prayed for divine blessing on it. It seems clear that the Mesopotamians saw nothing wrong in homosexual acts between consenting adults.[68][69][70]
Israel
The ancient
]Persia
This section relies largely or entirely upon a single source.(June 2021) |
In pre-modern Islam there was a "widespread conviction that beardless youths possessed a temptation to adult men as a whole, and not merely to a small minority of deviants."[77]
Muslim—often
Turkey
The Ottoman Empire
In a world before sexual preferences defined identity, men who desired other men were not thought of as members of a biologically determined, distinctive subculture with a constant nature. Because men and women were not thought of as opposites, same-sex relationships were not considered to go against nature. (In fact, women were thought of as biologically imperfect men.)[79]
Pre-Columbian Americas
Among
Sub-Saharan Africa
Lesotho
Anthropologists Stephen Murray and Will Roscoe reported that women in Lesotho engaged in socially sanctioned "long term, erotic relationships", named motsoalle (lit. 'Special Friend').[86][page needed] Often, a motsoalle relationship was acknowledged publicly with a ritual feast and with the community fully aware of the women's commitment to one another.[87] Motsoalle relationships commonly existed among school girls where it functioned like a type of "puppy love" or mentorship.[88]
However, different from the western notion of lesbianism, motsoalle relationships are not seen as an "alternative to heterosexual marriage".[89] Women in motsoalle relationships are still expected to "marry men and conform, or appear to conform, to gender expectations."[90] Motsoalle relationships are usually not seen as proper sexual and romantic relationship due to the Sesotho notion of sex, where an act is not considered a sex act if one partner was not male.[91]
As Lesotho became more modernized, those communities were exposed to Western culture and thus homophobia.[92] Anthropologist K. Limakatsuo Kendall hypothesizes that as Western ideas spread, the idea that women could be sexual with one another, coupled with homophobia, began to erase the motsoalle relationships.[92] By the 1980s, the ritual feasts that were once celebrated by the community for motsoalles had vanished.[93] Today, motsoalle relationships have largely disappeared.[94]
Azande
Among the
During the 1930s Evans-Pritchard recorded information about sexual relationships between women, based on reports from male Azande.[96]: 55 According to male Azande, women would take female lovers in order to seek out pleasure and that partners would penetrate each other using bananas or a food item carved into the shape of a phallus.[96]: 55 They also reported that the daughter of a ruler may be given a female slave as a sexual partner.[96]: 55 Evans-Pritchard also recorded that the male Azande were fearful of women taking on female lovers, as they might view men as unnecessary.[96]
Europe
Classical antiquity in Europe
Ancient Celts
According to
Ancient Greece
Same-sex relationships did not replace marriage between man and woman, but occurred before and beside it.[
Same-sex relationships were a social institution variously constructed over time and from one city to another. The formal practice, an erotic yet often restrained relationship between a free adult male and a free adolescent was valued for its pedagogic benefits and as a means of population control, though occasionally was blamed for causing disorder.[citation needed]
The ideal held that both partners would be inspired by love symbolized by
Ancient Rome
In Ancient Greece and Phrygia, and later in the Roman Republic, the Goddess Cybele was worshiped by a cult of people who castrated themselves, and thereafter took female dress and referred to themselves as female.[109][110] These early transgender figures have also been referred by several authors as early role models.[111][112]
In Ancient Rome the young male body remained a focus of male sexual attention, but relationships were between older free men and slaves or freed youths who took the receptive role in sex. The Hellenophile emperor Hadrian is renowned for his relationship with Antinous.
In Roman patriarchal society, it was socially acceptable for an
The Roman emperor Elagabalus is depicted as transgender by some modern writers. Elagabalus was said to be "delighted to be called the mistress, the wife, the queen of Hierocles." Supposedly, great wealth was offered to any surgeon who was able to give Elagabalus female genitalia.
During the Renaissance, wealthy cities in northern Italy—Florence and Venice in particular—were renowned for their widespread practice of same-sex love, engaged in by a considerable part of the male population and constructed along the classical pattern of Greece and Rome.[113][114] Attitudes toward homosexual behavior changed when the Empire fell under Christian rule; see for instance legislation of Justinian I.
The Middle Ages
Same-sex scholarly 'empires of the mind'[clarification needed] were common in medieval Middle Eastern cultures, as seen in their poetry on same-sex love.
According to
Bennett and Froide, in Singlewomen in the European Past, note: "Other single women found emotional comfort and sexual pleasure with women. The history of same-sex relations between women in medieval and early modern Europe is exceedingly difficult to study, but there can be no doubt of its existence. Church leaders worried about lesbian sex; women expressed, practiced, and were sometimes imprisoned or even executed for same-sex love; and some women cross-dressed in order to live with other women as married couples." They go on to note that even the seemingly modern word "lesbian" has been traced back as far as 1732, and discuss lesbian subcultures, but add, "Nevertheless, we certainly should not equate the single state with lesbian practices." While same-sex relationships among men were highly documented and condemned, "Moral theologians did not pay much attention to the question of what we would today call lesbian sex, perhaps because anything that did not involve a phallus did not fall within the bounds of their understanding of the sexual. Some legislation against lesbian relations can be adduced for the period, mainly involving the use of "instruments," in other words, dildoes."[118]
Throughout the majority of
The Renaissance
The
Florentine homosexuality
Florence had a homosexual subculture, which included age-structured relationships.[126] In 1432 the city established Gli Ufficiali di Notte (The Officers of the Night) to root out the practice of sodomy. From that year until 1502, the number of men charged with sodomy numbered more than 17,000, of whom 3,000 were convicted. This number also included heterosexual sodomy.[127]
Association of homosexuality with foreignness
The reputation of Florence is reflected in the fact that the Germans adopted the word Florenzer to refer to a "sodomite".[127][128][page needed] The association of foreignness with homosexuality gradually became a cornerstone of homophobic rhetoric throughout Europe, and it was used in a calumnious perspective. For example, the French would call "homosexuality" the "Italian vice" in the 16th and 17th centuries, the "English vice" in the 18th century, the mœurs orientales (oriental mores) in the 19th century, and the "German vice" starting from 1870 and into the 20th century.[129]
Modern Europe
Psychology and terminology shifts
The developing field of psychology was the first way homosexuality could be directly addressed aside from Biblical condemnation. In Europe, homosexuality had been part of case studies since the 1790s with Johann Valentin Müller's work.[130] The studies of this era tended to be rigorous examination of "criminals", looking to confirm guilt and establish patterns for future prosecutions. Ambroise Tardieu in France believed he could identify "pederasts" affirming that the sex organs are altered by homosexuality in his 1857 publishing.[131][page needed] François Charles's exposé, Les Deux Prostitutions: études de pathologie sociale ("The Two Prostitutions: Study of the Social Pathology"), developed methods for police to persecute through meticulous documentation of homosexuality.[131] Others include Johann Caspar and Otto Westphal, Karl Heinrich Ulrichs. Richard von Krafft-Ebing's 1886 publication, Psychopathia Sexualis, was the most widely translated work of this kind.[131] He and Ulrichs believed that homosexuality was congenitally based, but Krafft-Ebing differed; in that, he asserted that homosexuality was a symptom of other psychopathic behavior that he viewed to be an inherited disposition to degeneracy.[131]
Degeneracy became a widely acknowledged theory for homosexuality during the 1870s and 1880s.
An important shift in the terminology of homosexuality was brought about by the development of psychology's inquisition into homosexuality. "Contrary sexual feeling",[131] as Westphal's phrased it, and the word "homosexual" itself made their way into the Western lexicons. Homosexuality had a name aside from the ambiguous term "sodomy" and the elusive "abomination". As Michel Foucault phrases it, "the sodomite had been a temporary aberration; the homosexual was now a species."[131]
Historical science shifts
To this day, historians are still arguing about the question of the Sexuality of Frederick the Great (1712–1786), which essentially revolves around the taboo of whether the myth of one of the greatest war heroes in world history is allowed to be psychologically deconstructed.[132]
Homosexuality in Modern Great Britain
Following the codification of anti-sodomy laws with the Buggery Act 1533, homosexual sex and relationships were greatly looked down upon and civilly prosecuted.[133] Although section 61 of the Offences Against the Person Act 1861 removed the death penalty for homosexuality, male homosexual acts remained illegal and were punishable by imprisonment.[133]
In contrast, lesbian relationships were frequently overlooked and legal codes that targeted homosexuality often did not cover sapphic love.[134][page needed] In one Scottish court case, a judge deemed sexual relationships between two women imaginary.[135] Only in cases where women broke gender roles and crossed into masculinity were they punished with public whippings and banishment, much less severe than their gay male counterparts.[136] However, Ballads celebrating cross-dressing female soldiers circulated during the Napoleonic Wars, frequently depicting women donning male garb flirting with men and occasionally even "female husbands" would appear.[137]
Various authors wrote on the topic of homosexuality. In 1735, Conyers Place wrote "Reason Insufficient Guide to Conduct Mankind in Religion".[138] In 1749, Thomas Cannon wrote "Ancient and Modern Pederasty Investigated and Exemplified".[139] In August, 1772, The Morning Chronicle publishes a series of letters to the editor about the trial of Captain Robert Jones.[140][141] In 1773, Charles Crawford wrote "A Dissertation on the Phaedon of Plato".[142]
Molly houses appeared in 18th century London and other large cities. A Molly house is an archaic 18th century English term for a tavern or private room where homosexual and cross-dressing men could meet each other and possible sexual partners. Patrons of the Molly house would sometimes enact mock weddings, sometimes with the bride giving birth. Margaret Clap (?–c. 1726), better known as Mother Clap, ran such a Molly house from 1724 to 1726 in Holborn, London. She was also heavily involved in the ensuing legal battles after her premises were raided by the police and shut down. Molly houses were perhaps the first precursors to the modern gay bar.
In the 19th and 20th centuries, male commentary on lesbian relationships became more common and increasingly eroticized.[143] The publication of Anne Lister's diaries revealed that as early as 1820, educated women had covert sexual and romantic relationships with other women, often while married to men and presenting as close female friendships.[144][135] Intensely emotional friendships between women were normal in England, making it difficult for scholars to definitively identify same-sex relationships.[145] However, modern scholars suspect that lesbian subscripts exist within much of the literature published by women, as female characters yearn romantically after other female characters, but that passion is silenced.[146] This is reflected by a large body of same-sex love poetry was written by women.[147]
Oscar Wilde
Alan Turing
In Britain, the view of homosexuality as the mark of a deviant mind was not limited to the psychiatric wards of hospitals but also the courts. An extremely famous case was that of
Decriminalization of homosexuality in France
Written on July 21, 1776, the Letter LXIII became infamous for its frank talk of human sexuality. Mathieu-François Pidansat de Mairobert published the letter in his 1779 book, "L'Espion Anglois, Ou Correspondance Secrete Entre Milord All'eye et Milord Alle'ar" (aka "L'Observateur Anglais or L'Espion Anglais") ("The English Spy, or Secret Correspondence Between my Lord All'eye and my Lord Alle'ar [aka The English Observer or The English Spy]").[155]
In 1791, Revolutionary France (and Andorra) adopted the French Penal Code of 1791 which no longer criminalized sodomy. France thus became the first West European country to decriminalize homosexual acts between consenting adults.[156] Globally, various countries such as Madagascar have never criminalized homosexual activity.[157]
Soviet Union
The Soviet government of the
The legalisation of homosexuality was confirmed in the RSFSR Penal Code of 1922, and following its redrafting in 1926. According to Dan Healey, archival material that became widely available following the collapse of the Soviet Union in 1991 "demonstrates a principled intent to decriminalize the act between consenting adults, expressed from the earliest efforts to write a socialist criminal code in 1918 to the eventual adoption of legislation in 1922."[159]
The Bolsheviks also rescinded Tsarist legal bans on homosexual civil and political rights, especially in the area of state employment. In 1918, Georgy Chicherin, a homosexual man who kept his homosexuality hidden, was appointed as People's Commissar for Foreign Affairs of the RSFSR. In 1923, Chicherin was also appointed People's Commissar for Foreign Affairs of the USSR, a position he held until 1930.[160]
In the early 1920s, the Soviet government and scientific community took a great deal of interest in sexual research, sexual emancipation and homosexual emancipation. In January 1923, the Soviet Union sent delegates from the Commissariat of Health led by Commissar of Health Semashko
Homosexuality in Modern Germany
The emancipation movement in Germany, 1890s–1934
This section relies largely or entirely upon a
Prior to the drag bars where tourists straight and gay would enjoy female impersonation acts. Hitler decried cultural degeneration, prostitution and syphilis in his book Mein Kampf , blaming at least some of the phenomena on Jews.
Berlin also had the most active LGBT rights movements in the world at the time. Jewish doctor Magnus Hirschfeld had co-founded the Scientific-Humanitarian Committee (Wissenschaftlich-humanitäres Komitee, WhK) in Berlin in 1897 to campaign against the notorious "Paragraph 175" of the Penal Code that made sex between men illegal. It also sought social recognition of homosexual and transgender men and women. It was the first public gay rights organization. The Committee had branches in several other countries, thereby being the first international LGBT organization, although on a small scale. In 1919, Hirschfeld had also co-founded the civil rights and social acceptance for homosexual and transgender people.
As a leading city for homosexuals during the 1920s, Berlin had clubs and even newspapers for both lesbians and gay men. The lesbian magazine Die Freundin was started by Friedrich Radszuweit and the gay men's magazine Der Eigene had already started in 1896 as the world's first gay magazine. The first gay demonstration ever took place in Nollendorfplatz in 1922 in Berlin,[165] gathering 400 homosexuals.[citation needed]
Nazi GermanyUnder the rule of Nazi Germany, about 50,000 men were sentenced because of their homosexuality and thousands of them died in concentration camps.[166] Gay men were viewed as "inferior" and "animalistic".[167] Conditions for gay men in the camps were especially rough; they faced not only persecution from German soldiers, but also other prisoners, and many gay men were reported to die of beatings.[168] Female homosexuality was not, technically, a crime and thus gay women were generally not treated as harshly as gay men.[169] Although there are some scattered reports that gay women were sometimes imprisoned for their sexuality, most would have been imprisoned for other reasons, i.e. "anti-social". Decriminalization of homosexuality in GermanyWest Germany inherited Paragraph 175 after World War II, which remained on the books until 1969. The first kiss between two men on German television was shown in Rosa von Praunheim's film It Is Not the Homosexual Who Is Perverse, But the Society in Which He Lives (1971). This film marks the beginning of the German modern gay liberation movement. In 1993, the last parts of Paragraph 175 were deleted and Germany enacted an equal age of consent. United States
18th and 19th centuryBefore the American Civil War and the massive population growth of the Post-Civil War America, the majority of the American population was rural. Homosexuality remained an unseen and taboo concept in society, and the word "homosexuality" was not coined until 1868 In a letter to Karoly Maria Kertbeny (who advocated decriminalization).[171] During this era, homosexuality fell under the umbrella term "sodomy" that comprised all forms of nonproductive sexuality (masturbation and oral sex were sometimes excluded). Without urban sub-cultures or a name for self-definition, group identification and self-consciousness was unlikely.[172]
Mainstream interpretation of Leviticus 20:13, Romans 1:26–7 and the destruction of Sodom and Gomorrah were the justification for the severe penalties facing those accused of "sodomy".[172] Most of the laws around homosexuality in the colonies were derived from the English laws of "buggery", and the punishment in all American colonies was death. The penalty for attempted sodomy (both homosexuality and bestiality) was prison, whipping, banishment, or fines. Thomas Jefferson suggested castration as the punishment for sodomy, rape, and polygamy in a proposed revision of the Virginia criminal code near the end of the 18th century.[172] Pennsylvania was the first state to repeal the death penalty for "sodomy" in 1786 and within a generation all the other colonies followed suit (except North and South Carolina that repealed after the Civil War).[172] Along with the removal of the death penalty during this generation, legal language shifted away from that of damnation to more dispassionate terms like "unmentionable" or "abominable" acts.[172] Aside from sodomy and "attempted sodomy" court cases and a few public scandals, homosexuality was seen as peripheral in mainstream society. Lesbianism had no legal definition largely given Victorian notions of female sexuality.[172] A survey of sodomy law enforcement during the nineteenth century suggests that a significant minority of cases did not specify the gender of the "victim" or accused. Most cases were argued as non-consensual or rape.[173] The first prosecution for consensual sex between people of the same gender was not until 1880.[173] In response to increasing visibility of alternative genders, gender bending, and homosexuality, a host of laws against vagrancy, public indecency, disorderly conduct, and indecent exposure was introduced across the United States. "Sodomy" laws also shifted in many states over the beginning of the twentieth century to address homosexuality specifically (many states during the twentieth century made heterosexual anal intercourse legal).[173] In some states, these laws would last until they were repealed by the Supreme Court in 2003 with the Lawrence decision.[173] Male ideal and the 19th century
Male homosexuality found its first social foothold in the 19th Century not in sexuality or homoerotica, but in idealized conception of the wholesome and loving male friendship during the 19th century. Or as contemporary author Theodore Winthrop in Cecil Dreeme writes, "a friendship I deemed more precious than the love of women."[172] This ideal came from and was enforced by the male-centric institutions of boy's boarding schools, all-male colleges, the military, the frontier, etc.—fictional and non-fiction accounts of passionate male friendships became a theme present in American Literature and social conceptions of masculinity.[172] New York, as America's largest city exponentially growing during the 19th Century (doubling from 1800 to 1820 and again by 1840 to a population of 300,000), saw the beginnings of a homosexual subculture concomitantly growing with the population.[172] Continuing the theme of loving male friendship, the American poet, Walt Whitman arrived in New York in 1841.[172] He was immediately drawn to young working-class men found in certain parks, public baths, the docks, and some bars and dance halls.[172] He kept records of the men and boys, usually noting their ages, physical characteristics, jobs, and origins.[172] Dispersed in his praise of the city are moments of male admiration, such as in Calamus—"frequent and swift flash of eyes offering me robust, athletic love" or in poem Crossing Brooklyn Ferry, where he writes: "Was call'd by my nighest name by clear loud voices of young men as they saw me / approaching or passing, / Felt their arms on my neck as I stood, or the negligent leaning of their flesh against me as / I sat, / Saw many I loved in the street or ferry-boat or public assembly, yet never told them a / word, / Lived the same life with the rest, the same old laughing, gnawing, sleeping, / Play'd the part that still looks back on the actor or actress, / The same old role, the role that is what we make it, as great as we like, / Or as small as we like, or both great and small."[172] Sometimes Whitman's writing verged on explicit, such as in his poem, Native Moments—"I share the midnight orgies of young men / I pick out some low person for my dearest friend. He shall be lawless, rude, illiterate."[172] Poems like these and Calamus (inspired by Whitman's treasured friends and possible lover, Fred Vaughan who lived with the Whitman family in the 1850s) and the general theme of manly love, functioned as a pseudonym for homosexuality.[172] The developing sub-community had a coded voice to draw more homosexuals to New York and other growing American urban centers. Whitman did, however, in 1890 denounce any sexuality in the comradeship of his works, and historians debate whether he was a practicing homosexual, bisexual, etc.[172] But this denouncement shows that homosexuality had become a public question by the end of the 19th century.[172] Twenty years after Whitman came to New York, Horatio Alger continued the theme of manly love in his stories of the young Victorian self-made man.[172] He came to New York fleeing from a public scandal with a young man in Cape Cod that forced him to leave the ministry, in 1866.[172] Late 19th centuryWe'wha (1849–1896) was a notable Zuni weaver, potter and lhamana. Raised as a boy, they would later spend part of their life dressing and living in the roles usually filled by women in Zuni culture, later living and working in roles filled by men, changing depending on the situation. Anthropologist Matilda Coxe Stevenson, a friend of We'wha's who wrote extensively about the Zuni, hosted We'wha and the Zuni delegation when We'wha was chosen as an official emissary to Washington, D.C., in 1886. During this time they met President Grover Cleveland. We'wha had at least one husband, was trained in the customs and rites for the ceremonies for both men and women, and was a respected member of their community. Friends who documented their life used both pronouns for We'wha.[174][175] Early 20th century
In 1908, the first American defense of homosexuality was published.[131] The Intersexes: A History of Similisexualism as a Problem in Social Life, was written by Edward Stevenson under the pseudonym Xavier Mayne.[131] This 600-page defense detailed Classical examples, but also modern literature and the homosexual subcultures of urban life.[131] He dedicated the novel to Krafft-Ebing because he argued homosexuality was inherited and, in Stevenson's view and not necessarily Krafft-Ebing's, should not face prejudice. He also wrote one of the first homosexual novels—Imre: A Memorandum.[131] Also in this era, the earliest known open homosexual in the United States, Claude Hartland, wrote an account of his sexual history.[176] He affirmed that he wrote it to affront the naivety surrounding sexuality. It was in response to the ignorance he saw while being treated by doctors and psychologists that failed to "cure" him.[176] Hartland wished his attraction to men could be solely "spiritual", but could not escape the "animal".[176] By this time, society was slowly becoming aware of the homosexual subculture. In an 1898 lecture in Massachusetts, a doctor gave a lecture on this development in modern cities.[131] With a population around three million at the turn of the 20th century, New York's queer subculture had a strong sense of self-definition and began redefining itself on its own terms. "Middle class queer", "fairies", were among the terminology of the underground world of the Lower East Side.[131] But with this growing public presence, backlash occurred. The YMCA, who ironically promoted a similar image to that of the Whitman's praise of male brotherhood and athletic prowess, took a chief place in the purity campaigns of the epoch. Anthony Comstock, a salesman and leader of YMCA in Connecticut and later head of his own New York Society for the Suppression of Vice successfully pressed Congress and many state legislatures to pass strict censorship laws.[131] Ironically, the YMCA became a site of homosexual conduct. In 1912, a scandal hit Oregon where more than 50 men, many prominent in the community, were arrested for homosexual activity. In reaction to this scandal conflicting with public campaigns, YMCA leadership began to look the other way on this conduct. 1920sThe 1920s ushered in a new era of social acceptance of minorities and homosexuals, at least in heavily urbanized areas. This was reflected in many of the films (see Pre-Code) of the decade that openly made references to homosexuality. Even popular songs poked fun at the new social acceptance of homosexuality. One of these songs had the title "Masculine Women, Feminine Men".[177] It was released in 1926 and recorded by numerous artists of the day and included the following lyrics:[178]
Homosexuals received a level of acceptance that was not seen again until the 1970s. Until the early 1930s, gay clubs were openly operated, commonly known as "pansy clubs". The relative liberalism of the decade is demonstrated by the fact that the actor gay rights . With the return of conservatism in the 1930s, the public grew intolerant of homosexuality, and gay actors were forced to choose between retiring or agreeing to hide their sexuality.
Soviet UnionThe Soviet government of the Russian Soviet Republic (RSFSR) decriminalised homosexuality in December 1917, following the October Revolution and the discarding of the Legal Code of Tsarist Russia.[158]
The legalisation of homosexuality was confirmed in the RSFSR Penal Code of 1922, and following its redrafting in 1926. According to Dan Healey, archival material that became widely available following the collapse of the Soviet Union in 1991 "demonstrates a principled intent to decriminalize the act between consenting adults, expressed from the earliest efforts to write a socialist criminal code in 1918 to the eventual adoption of legislation in 1922."[159] The Bolsheviks also rescinded Tsarist legal bans on homosexual civil and political rights, especially in the area of state employment. In 1918, Georgy Chicherin, a homosexual man who kept his homosexuality hidden, was appointed as People's Commissar for Foreign Affairs of the RSFSR. In 1923, Chicherin was also appointed People's Commissar for Foreign Affairs of the USSR, a position he held until 1930.[160] In the early 1920s, the Soviet government and scientific community took a great deal of interest in sexual research, sexual emancipation and homosexual emancipation. In January 1923, the Soviet Union sent delegates from the Commissariat of Health led by Commissar of Health Semashko Late 1930sBy 1935, the United States had become conservative once again. Victorian values and morals, which had been widely ridiculed during the 1920s, became fashionable once again. During this period, life was harsh for homosexuals as they were forced to hide their behavior and identity in order to escape ridicule and even imprisonment. Many laws were passed against homosexuals during this period, and it was declared to be a mental illness. Many police forces conducted operations to arrest homosexuals by using young undercover cops to get them to make propositions to them.[182] By the 1930s both fruit and fruitcake as well as numerous other words were seen as not only negative but also to mean male homosexual, World War IIAs the US entered Civil Rights Movement and gay liberation movement. The war effort greatly shifted American culture and by extension representations in entertainment of both the nuclear family and LGBT people. In mostly same sex quarters service members were more easily able to express their interests and find willing partners of all sexualities.
From 1942 to 1947, WWII conscientious objectors in the US assigned to psychiatric hospitals under Civilian Public Service exposed abuses throughout the psychiatric care system and were instrumental in reforms of the 1940s and 1950s.[195]
Lavender ScareThe Lavender Scare was an early example of institutionalized homophobia, resulting from a moral panic over the employment of homosexuals in the government, particularly the State Department. A key aspect of the moral panic was the idea that homosexuals were particularly vulnerable to communist blackmail and so constituted a security risk.[196] However, issues of morality were also present, with homosexuals being accused of lacking moral fiber and emotional stability.[197] Stonewall riotsAlthough the June 28, 1969, Stonewall riots are generally considered the starting point of the modern gay liberation movement, a number of demonstrations and actions took place before that date. These actions, often organized by local homophile organizations but sometimes spontaneous, addressed concerns ranging from anti-gay discrimination in employment and public accommodations to the exclusion of homosexuals from the United States military to police harassment to the treatment of homosexuals in revolutionary Cuba. The early actions have been credited with preparing the LGBT community for Stonewall and contributing to the riots' symbolic power. See: List of LGBT actions in the United States prior to the Stonewall riots In the autumn of 1959, the police force of New York City's Wagner administration began closing down the city's gay bars, which had numbered almost two dozen in Manhattan at the beginning of the year. This crackdown was largely the result of a sustained campaign by the right-wing NY Mirror newspaper columnist Sixth Avenue, that drew nationwide publicity and put the Stonewall events on the historical map and led to the modern-day pride marches. A new period of liberalism in the late 1960s began a new era of more social acceptance for homosexuality which lasted until the late 1970s. In the 1970s, the popularity of disco music and its culture in many ways made society more accepting of gays and lesbians. On June 27, 2019, the National LGBTQ Wall of Honor was inaugurated at the Stonewall Inn, as part of the Stonewall National Monument.[198]
1980s
The 1980s in LGBT history are marked with the emergence of HIV. During the early period of the outbreak of HIV, the epidemic of HIV was commonly linked to gay men. In the 1980s a renewed conservative movement spawned a new anti-gay movement in the United States, particularly with the help of the Religious Right ( Evangelicals in particular), however, by the later part of the decade the general public started to show more sympathy and even tolerance for gays as the toll for AIDS related deaths continued to rise to include heterosexuals as well as cultural icons such as Rock Hudson and Liberace, who also died from the condition. Also, despite the more conservative period, life in general for gays and lesbians was considerably better in contrast to the pre-Stonewall era.[citation needed ]
Testifying to improved conditions, a 1991 Wall Street Journal survey found that homosexuals, in comparison with average Americans, were three times more likely to be college graduates, three times more likely to hold professional or managerial positions, with average salaries $30,000 higher than the norm.[199]
Decriminalization of homosexuality in the US (1961–2011)The first US state to decriminalize sodomy was Illinois in 1961.[200] It was not until 1969 that another state would follow (Connecticut), but the 1970s and 80s saw the decriminalization throughout the majority of the United States. The 14 states that did not repeal these laws until 2003 were forced to by the landmark United States Supreme Court case Lawrence v. Texas.
Transgender rightsBrooklyn Liberation March, the largest transgender-rights demonstration in LGBTQ history, took place on June 14, 2020, stretching from Grand Army Plaza to Fort Greene, Brooklyn, focused on supporting Black transgender lives, drawing an estimated 15,000 to 20,000 participants.[201][202]
SchoolsSeveral public schools have opened with a specific mission to create a "safe" place for LGBT students and allies, including Elisabeth Irwin High School in New York City.
In 2012, for the first time, two American school districts celebrated LGBT History Month; the Broward County school district in Florida signed a resolution in September in support of lesbian, gay, bisexual, and transgender Americans, and later that year the Los Angeles school district, America's second-largest, also signed on.[204] Same-sex marriage | Prison; death not enforced | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Death under militias | Prison, with arrests or detention | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Prison, not enforced1 | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Same-sex intercourse legal. Recognition of unions: | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Extraterritorial marriage2 | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Limited foreign | Optional certification | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
None | Restrictions of expression |
1No imprisonment in the past three years or moratorium
2Marriage not available locally. Some jurisdictions may perform other types of partnerships.
In the late 20th and early 21st centuries, there has been a growing movement in a number of countries to regard marriage as a right which should be extended to
The first country to legalize same-sex marriages was the
Same-sex marriage was effectively legalized in the United States on June 26, 2015, following the
Student groups
Since the mid-1970s, students at high schools and universities have organized LGBT groups, often called Gay-Straight Alliances (GSAs) at their respective schools.
In April 2016, the GSA Network changed their name from Gay-Straight Alliance Network to Genders & Sexualities Alliance Network in order to be more inclusive and reflective of youth who make up the organization.
Historical study of homosexuality
19th century and early 20th century
This section relies largely or entirely upon a single source.(June 2021) ) |
When Heinrich Hössli and K. H. Ulrichs began their pioneering homosexual scholarship in the late 19th century, they found little in the way of comprehensive historical data, except for material from ancient Greece and Islam.[211] Some other information was added by the English scholars Richard Burton and Havelock Ellis. In Germany, Albert Moll published a volume containing lists of famous homosexuals. By the end of the century, however, when the Berlin Scientific-Humanitarian Committee was formed it was realised that a comprehensive bibliographical search must be undertaken. The results of this inquiry were incorporated into the volumes of the Jahrbuch fur sexualle Zwischenstufen and Magnus Hirschfeld's Die Homosexualität des Mannes und des Weibes (1914). The Great Depression and the rise of Nazism put a stop to most serious homosexual research.
1950s and 1960s
This section relies largely or entirely upon a single source.(June 2021) ) |
As part of the growth of the contemporary gay movement in Southern California, a number of historical articles made their way into such movement periodicals as The Ladder, Mattachine Review, and One Quarterly. In France, Arcadie under the editorship of André Baudry published a considerable amount of historical material. Almost without exception, university scholars were afraid to touch the subject. As a result, much of the work was done by autodidacts toiling under less than ideal conditions. Since most of this scholarship was done under movement auspices, it tended to reflect relevant concerns; compiling a brief of injustices and biographical sketches of exemplary gay men and women of the past for example.
The atmosphere of the 1960s changed things. The sexual revolution made human sexuality an appropriate object of research. A new emphasis on social and intellectual history appeared, stemming in large measure from the group around the French periodical Annales. Although several useful syntheses of the world history of homosexuality have appeared, much material, especially from Islam, China and other non-Western cultures has not yet been properly studied and published, so that undoubtedly these will be superseded.[212]
School curricula
This section relies largely or entirely upon a single source.(June 2021) ) |
In 2011,
See also
- History of lesbians
- Timeline of LGBT history
- Timeline of LGBT history in the United Kingdom
- GLBT Historical Society, San Francisco
- IHLIA LGBT Heritage, Amsterdam
- Lesbian Herstory Archives, Brooklyn, New York
- ONE National Gay & Lesbian Archives at the USC Libraries, Los Angeles
- June L. Mazer Lesbian Archives, West Hollywood, California
- Australian Lesbian and Gay Archives, Melbourne, Australia
- Canadian Lesbian and Gay Archives, Toronto, Canada
- Centrum Schwule Geschichte, Cologne, Germany
- Leather Archives and Museum, Chicago
- Constitution of Ecuador.
- Jean-Nickolaus Tretter Collection in Gay, Lesbian, Bisexual and Transgender Studies, Minneapolis, Minnesota
- History of Drag
- Schwules Museum, Berlin, Germany
- List of LGBT monuments and memorials
- List of LGBT political parties
- List of lesbian, gay, bisexual, or transgender firsts by year
- Yogyakarta Principles
Notes
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At the Wenner Gren conference on gender held in Chicago, May, 1994... the gay American Indian and Alaska Native males agreed to use the term "Two Spirit" to replace the controversial "berdache" term. The stated objective was to purge the older term from anthropological literature as it was seen as demeaning and not reflective of Native categories. Unfortunately, the term "berdache" has also been incorporated in the psychology and women studies domains, so the task for the affected group to purge the term looms large and may be formidable.
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- ^ Suzanne Bost, Mulattas and Mestizas: Representing Mixed Identities in the Americas, 1850–2000, (Athens, Georgia: University of Georgia Press, 2003), p. 139
- ^ Matilda Coxe Stevenson, The Zuni Indians: Their Mythology, Esoteric Fraternities, and Ceremonies, (BiblioBazaar, 2010) p. 37 Quote:"the most intelligent person in the pueblo. Strong character made his word law among both men and women with whom he associated. Though his wrath was dreaded by men as well as women, he was loved by all children, to whom he was ever kind"
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- James V. Monaco (music) and featured in Hugh J. Ward's production of the musical Lady Be Good.
- ^ Artists who recorded this song include: 1. Frank Harris (Irving Kaufman), (Columbia 569D,1/29/26) 2. Bill Meyerl & Gwen Farrar (UK, 1926) 3. Joy Boys (UK, 1926) 4. Harry Reser's Six Jumping Jacks (UK, 2/13/26) 5. Hotel Savoy Opheans (HMV 5027, UK, 1927, aka Savoy Havana Band) 6. Merrit Brunies & His Friar's Inn Orchestra on Okeh 40593, 3/2/26. An exhibit of early-twentieth-century postcards depicting "Masculine Women and Feminine Men" is available at: "Main Page – OutHistory". Archived from the original on October 6, 2008. Retrieved October 3, 2008.
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References
- Boswell, John (1980). Christianity, Social Tolerance, and Homosexuality: Gay People in Western Europe from the Beginning of the Christian Era to the Fourteenth Century. Chicago: University of Chicago Press. ISBN 978-0226067117.
- Bullough, Vern L., et al., (ed.) Before Stonewall: Activists for Gay and Lesbian Rights in Historical Context. New York, London, Oxford: ISBN 978-1-56023-192-9
- Denina, Chris. "Gay Club Loses Touro OK." Vallejo Times-Herald September 9, 2006: A1
- Healey, Daniel (2004). "Russia". glbtq: An Encyclopedia of Gay, Lesbian, Bisexual, Transgender, and Queer Culture. glbtq, Inc. Archived from the original on October 27, 2005. Retrieved May 21, 2009.
- Kendall, K. Limakatso (1998b). "'When a Woman Loves a Woman' in Lesotho: Love, Sex, and the (Western) Construction of Homophobia" (PDF). In Murray, Stephen O.; Roscoe, Will (eds.). Boy-wives and Female Husbands: Studies of African Homosexualities. Palgrave. pp. 223–242. ISBN 0312238290.
- Munro, Brenna M. (2012). South Africa and the Dream of Love to Come: Queer Sexuality and the Struggle for Freedom. University of Minnesota Press. ISBN 9780816677689.
- Peplau, Letitia Anne (2001). "Rethinking Women's Sexual Orientation: An Interdisciplinary, Relationship-Focused Approach" (PDF). Personal Relationships. 8: 1–19. . Retrieved June 19, 2016.
Further reading
- Cante, Richard C. (March 2008). Gay Men and the Forms of Contemporary US Culture. London: Ashgate Publishing. ISBN 978-0-7546-7230-2.
- Gay New York: Gender, Urban Culture, and the Making of the Gay Male World, 1890–1940. New York: Basic Books.
- Dynes, Wayne R. (ed.) Encyclopedia of Homosexuality. New York and London, Garland Publishing, 1990. ISBN 978-0-8240-6544-7
- Hinsch, Bret (1992). Passions of the Cut Sleeve: The Male Homosexual Tradition in China. Oakland: University of California Press. ISBN 9780520078697.
- Johansson, Warren and Percy, William A. Outing: Shattering the Conspiracy of Silence. New York and London: Haworth Press, 1994. ISBN 978-1-56024-419-6
- Leupp, Gary (1997). Male Colors: The Construction of Homosexuality in Tokugawa Japan. Oakland: University of California Press. ISBN 9780520209008.
- Meeker, Martin. Contacts Desired: Gay and Lesbian Communications and Community, 1940s–1970s. Archived December 11, 2006, at the Wayback Machine Chicago: University of Chicago Press, 2006.
- Parkinson, R. B. A Little Gay History: Desire and Diversity Across the World. London: British Museum Press and New York: University of Columbia Press 2013.
- Stein, Marc, ed. Encyclopedia of Lesbian, Gay, Bisexual, and Transgendered History in America. 3 vols. New York: Charles Scribner's Sons, 2003.
- ISBN 978-0-8070-4465-0.
- Downs, Jim (2016). Stand by Me: The Forgotten History of Gay Liberation. Basic Books. ISBN 978-0465032709.
External links
- Gay, Lesbian and Bisexual history links at Curlie
- OutHistory
- A left-wing analysis of the history of LGBT politics and the state of the movement from International Socialism journal
- The Politics of Homosexuality resources
- "Out Of The Past" PBS Documentary On Gay American History
- BBC – United Kingdom Celebrates Gay History Month
- GLBT Historical Society
- Sources for the study of lesbian, gay, bi and trans history in Sheffield, UK Archived March 17, 2017, at the Wayback Machine Produced by Sheffield City Council's Libraries and Archives
- NYC Not Kansas: A personal history of gay life in Manhattan 1959–2000
- Quist – Mobile app about LGBT history
- Stonewall Forever a Monument to 50 Years of Pride Stonewall National Monument
- "Documenting Queer Canadian History: A Bibliography of Gay and Lesbian (LGBTQ) Diversity from Earliest Times to 2010". 2019.