Socialism and LGBT rights
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The connection between
Scientific and utopian socialism
The first currents of modern socialist thought emerged in Europe in the early 19th century. They are now often described with the phrase utopian socialism. Gender and sexuality were significant concerns for many of the leading thinkers such as Charles Fourier and Henri de Saint-Simon in France and Robert Owen in Britain as well as their followers, many of whom were women. For Fourier, for example, true freedom could only occur without masters, without the ethos of work, and without suppressing passions; the suppression of passions is not only destructive to the individual, but to society as a whole. Writing before the advent of the term 'homosexuality', Fourier recognized that both men and women have a wide range of sexual needs and preferences which may change throughout their lives, including same-sex sexuality and androgénité. He argued that all sexual expressions should be enjoyed as long as people are not abused, and that "affirming one's difference" can actually enhance social integration.[1]
Alongside other prominent thinkers at the time, Fourier believed scientific understanding to be a standard of any society to live up to.
Germany
From the earliest European homosexual rights movements, activists such as
Both Marx and Engels have tangled with the idea of liberty pertaining to love and have made these ideas public. A small time after the death of Marx, Engels had said "that with every great revolutionary movement the question of 'free love' comes to the foreground." This is due to the known rejection of the family institution for the purpose of that free love notion as described by Engels. This would in turn spark much opposition towards the socialist movement by the German government by instituting laws from the mid to late 1800s outlawing any attack whether physical or verbal on the institution of family. Much of this work pushed by Marx and Engels was influential to the leader of the socialist women's movement in the late 1800s. It is from the work with Marx and the work produced after the death of Marx that Engels had been able to influence a plethora of socialist thinkers as well as those who belong to feminist thinking. The work consisting of the family dynamic had Marx and Engels express their concerns under three main points which were showing the hypocrisy surrounding the institution of the family especially within bourgeois, the historical context surrounding the beginning of families, and look into the future of families under a communist state. Most thinkers belonging to Marxism would then realize that Marx and Engels were set on dismantling the institution of the family. In 1843–1844, Marx had been introduced to these ideas surrounding the institution of families in Paris because of fellow socialist thinkers such as Charles Fourier that had immense influence among social thinkers in France. Fourier had also previously published writings specifying his stance on families and the favoring of replacing monogamous marriages in order to suit what Fourier called a "Greater latitude of sexual passions'' and this work producing such notions was in a piece named Oeuvres Completes, its first volume published in 1841. This would also in turn promote some influence for future socialist thinkers who happen to be a part of pro-LGBT movements across the world.[6]
Known to both Ulrichs and Marx was the case of
August Bebel's Woman under Socialism (1879), the "single work dealing with sexuality most widely read by rank-and-file members of the Social Democratic Party of Germany (SPD)",[8] can be seen as another example of the ambiguous position towards homosexuality in the German labor movement. On the one hand, Bebel warned socialists of the dangers of same-sex love. Bebel attributed "this crime against nature" in both men and women to sexual indulgence and excess, describing it as an upper-class, metropolitan and foreign vice.[9] On the other hand, he did publicly support the efforts to legalize homosexuality. For example, he signed the first petition of the "Wissenschaftlich-humanitärer Kreis", a study group led by Magnus Hirschfeld, trying to explain homosexuality from a scientific point of view and pushing for decriminalization.[10] In an article for Gay News in 1978, John Lauritsen considers August Bebel as the first important politician "to speak out in public debate" in the favor of gay rights[11] since he attacked the criminalization of homosexuality in a Reichstag debate in 1898.
The leading figure of the LGBT movement in Germany from the turn of the 20th century until the Nazi government came to power in 1933 was undoubtedly Magnus Hirschfeld. Hirschfeld, who was also a socialist and supporter of the Women's Movement, formed the Scientific-Humanitarian Committee to campaign against German Penal Code Section 175 which outlawed male-male sex. Hirschfeld's organization did a deal with the SPD (of which Lassalle and Schweitzer had been members) to get them to put forward a bill in the Reichstag in 1898, but it was opposed in the Reichstag and failed to pass. Most of Hirschfeld's circle of homosexual activists had socialist politics, including Kurt Hiller, Richard Linsert, Johanna Elberskirchen and Bruno Vogel. After the toppling of the German monarchy, the struggle against § 175 was continued by some social democrats. The German Minister of Justice Gustav Radbruch, member of the Social Democratic Party, tried to erase the paragraph from the German penal law. However, his efforts were to no avail. Also, some Queer cinema began to emerge to show what life for a gay individual was like in West Germany. These characters are also distrustful of Bourgeoisie but hold these feelings of sexual nature dearly.[12] The use of this piece of cinema in the 70's proved to be effective through influential advertisement of ideas. It was actually after these films took place in 1971 that the first gay rights organization was formed in west Berlin. While there was still separation of eastern and western sides of Berlin, the east has proven to be much more lenient on the matter of gay rights. This comes with major reforms through legislation and repealing of Nazi-era anti-sodomy laws.[13]
Britain
In Oscar Wilde's The Soul of Man Under Socialism, he advocates for an egalitarian society where wealth is shared by all, while warning of the dangers of authoritarian socialism that would crush individuality.[14] He later commented, "I think I am rather more than a Socialist. I am something of an Anarchist, I believe."[15] "In August 1894, Wilde wrote to his lover, Lord Alfred Douglas, to tell of "a dangerous adventure". He had gone out sailing with two lovely boys, Stephen and Alphonso, and they were caught in a storm. "We took five hours in an awful gale to come back! [And we] did not reach pier till eleven o'clock at night, pitch dark all the way, and a fearful sea. ... All the fishermen were waiting for us."...Tired, cold, and "wet to the skin", the three men immediately "flew to the hotel for hot brandy and water". But there was a problem. The law stood in the way: "As it was past ten o'clock on a Sunday night the proprietor could not sell us any brandy or spirits of any kind! So he had to give it to us. The result was not displeasing, but what laws!"...Wilde finishes the story: "Both Alphonso and Stephen are now anarchists, I need hardly say.""[14]
In the earlier days of England men were being arrested for passing as members of the opposite sex and were widely stigmatized for cross-dressing because they were thought to be prostitutes. A certain case pertaining to this would be one in the year 1870 when Frederick Park (Fanny) and Ernest Boulton (Stella) were arrested for being men in women's clothing and framed for committing crimes. One of the earliest places of LGBT persuasions or gatherings would be a place in north Yorkshire called Cataractonium and has presented a grave sight discovered by Archeologists. It is said that this grave is dated back to 4 BC and was known as a male that had apparently self-castrated and committed to cross dressing to please a priestess/goddess by the name of Cybele. This was the ritual expected from a Roman Gallus at the time. Another instance had occurred in London around 1395 when a young man named John Rykener had been arrested for having sexual relations dressed as a woman. John would be accused of committing the unspeakable of that time. When speaking to the authorities John had specified how he would prostitute as a man in women's clothes. This would be a significant instance in which gender nonconformity was happening in medieval times of England.[16]
Edward Carpenter was a leading figure in late 19th- and early 20th-century Britain being instrumental in the foundation of the Fabian Society and the Labour Party. The 1890s saw Carpenter in a concerted effort to campaign against discrimination on the grounds of sexual orientation. He strongly believed that same-sex attraction was a natural orientation for people of a third sex. His 1908 book on the subject, The Intermediate Sex, would become a foundational text of the LGBT movements of the 20th century. The Intermediate Sex: A Study of Some Transitional Types of Men and Women expressed his views on homosexuality. Carpenter argues that "uranism", as he terms homosexuality, was on the increase marking a new age of sexual liberation.[17] He continued to work in the early part of the 20th century composing works on the "Homogenic question". The publication in 1902 of his groundbreaking anthology of poems, Ioläus: An Anthology of Friendship, was a huge underground success, leading to a more advanced knowledge of homoerotic culture.[18] In April 1914, Carpenter and his friend Laurence Housman founded the British Society for the Study of Sex Psychology. Some of the topics addressed in lecture and publication by the society included: the promotion of the scientific study of sex; a more rational attitude towards sexual conduct and problems and questions connected with sexual psychology (from medical, juridical, and sociological aspects), birth control, abortion, sterilization, venereal diseases, and all aspects of prostitution.
Anarchism, libertarian socialism and LGBT rights
In Europe and North America, the
The Verband Fortschrittlicher Frauenvereine (League of Progressive Women's Associations), a turn of the 20th century left-wing organization led by
European gay anarchists
Anarchism's foregrounding of individual freedoms made for a natural marriage with homosexuality in the eyes of many, both inside and outside of the Anarchist movement. Emil Szittya, in Das Kuriositäten-Kabinett (1923), wrote about homosexuality that "very many anarchists have this tendency. Thus I found in Paris a Hungarian anarchist, Alexander Sommi, who founded a homosexual anarchist group on the basis of this idea." His view is confirmed by Magnus Hirschfeld in his 1914 book Die Homosexualität des Mannes und des Weibes: "In the ranks of a relatively small party, the anarchist, it seemed to me as if proportionately more homosexuals and effeminates are found than in others." Italian anarchist Luigi Bertoni (who Szittya also believed to be gay) said that "Anarchists demand freedom in everything, thus also in sexuality. Homosexuality leads to a healthy sense of egoism, for which every anarchist should strive."[32]
Anarcho-syndicalist writer Ulrich Linse wrote about "a sharply outlined figure of the Berlin individualist anarchist cultural scene around 1900", the "precocious Johannes Holzmann" (known as Senna Hoy): "an adherent of free love, [Hoy] celebrated homosexuality as a 'champion of culture' and engaged in the struggle against Paragraph 175."[24] The young Hoy (born 1882) published these views in his weekly magazine, Kampf, from 1904 which reached a circulation of 10,000 the following year. German anarchist psychotherapist Otto Gross also wrote extensively about same-sex sexuality in both men and women and argued against its discrimination.[25] In the 1920s and 1930s, French individualist anarchist publisher Émile Armand campaigned for acceptance of free love, including homosexuality, in his journal L'en dehors.
The individualist anarchist Adolf Brand was originally a member of Hirschfeld's Scientific-Humanitarian committee, but formed a break-away group. Brand and his colleagues, known as the Gemeinschaft der Eigenen, were heavily influenced by homosexual anarchist John Henry Mackay. The group despised effeminacy and saw homosexuality as an expression of manly virility available to all men, espousing a form of nationalistic masculine Lieblingminne (chivalric love) that would later be linked to the rise of Nazism. They were opposed to Hirschfeld's medical characterisation of homosexuality as the domain of an "intermediate sex". Brand "toyed with anti-Semitism",[33] and disdained Hirschfeld on the grounds that he was Jewish. Ewald Tschek, another gay anarchist writer of the era, regularly contributed to Adolf Brand's journal Der Eigene, and wrote in 1925 that Hirschfeld's Scientific Humanitarian Committee was a danger to the German people, caricaturing Hirschfeld as "Dr. Feldhirsch".
Anarchist homophobia
Whilst these pro-homosexual stances had begun to surface, many members of the anarchist movement of the time still believed that nature/a divine Creator had provided a perfect answer to human relationships; an editorial in an influential Spanish anarchist journal from 1935 argued that an Anarchist must even avoid any relationship with homosexuals: "If you are an anarchist, that means that you are more morally upright and physically strong than the average man. And he who likes inverts is no real man, and is therefore no real anarchist."[34] However, despite that view, many present-day anarchists accept homosexuality.[35]
Homophile movement and socialism in the United States
In 1951, the
Today, blacks are no longer the litmus paper or the barometer of social change. Blacks are in every segment of society and there are laws that help to protect them from racial discrimination. The new "niggers" are gays. [...] It is in this sense that gay people are the new barometer for social change. [...] The question of social change should be framed with the most vulnerable group in mind: gay people.[46]
Communist and socialist states
The Soviet Government of the RSFSR decriminalized homosexuality in December 1917, following the October Revolution and the discarding of the Legal Code of Tzarist Russia. Effectively the Soviet government decriminalized homosexuality in Russia and Ukraine after 1917. However, other states in the USSR continued to ascribe legal punishments on sodomy.[47] This policy of decriminalizing homosexuality in the RSFSR and Ukrainian SSR endured for the bulk of the 1920s – until the Stalinist era. In 1933, the Soviet government, under Stalin, recriminalized homosexuality. On March 7, 1934, Article 121 was added to the criminal code, for the entire Soviet Union, that expressly prohibited only male homosexuality, with up to five years of hard labor in prison. There were no criminal statutes regarding lesbianism.
The lowest point in the history of the relationship between socialism and homosexuality begins with the
Historian Jennifer Evans reports that the East German government "alternated between the view [of homosexual activity] as a remnant of bourgeois decadence, a sign of moral weakness, and a threat to social and political health of the nation."[49] Homosexuality was legalized in East Germany when Article 174 was repealed in 1968.[50]
In Czechoslovakia, even after homosexuality was decriminalized in 1961 the
There were a variety of attitudes to homosexuality in the socialist countries. Some states (such as the early Soviet Union prior to 1929–1933) practiced a degree of toleration. Others maintained negative policies towards homosexuals throughout their history, or gradually evolved to positions of relative toleration or official ignorance after the 1960s (East Germany, the USSR, etc.) In less tolerant periods effeminate men and homosexuals were sometimes forced to participate in programs of 'reeducation' involving
The revolutionary Cuban gay writer Reinaldo Arenas noted that, shortly after the communist government of Fidel Castro came to power, "persecution began and concentration camps were opened ... the sexual act became taboo while the 'new man' was proclaimed and masculinity exalted."[52] Homosexuality was legalized in Cuba in 1979.[53] Fidel Castro apologized for Cuba's poor historical record on LGBT issues in 2010.[53]
The Cuban Revolution of today understands it needs to throw off the 'machismo' that it inherited from before the revolution. And that sexuality and inclusion are inaliable rights.[54]
CENESEX, the Cuban National Center for Sex Education was founded in 1989 to help advance the understanding and inclusion of sexually and gender diverse people in Cuba. As Mariela Castro Espin points out in the 2018 documentary Cubanos Mujeres en la Revolucion[55] (Cuban Women in the Revolution), socialism cannot work if a section of the working class is not understood. As this will cause alienation and division that will weaken the Revolution.
In Cuba, the family form that existed under capitalism is eroding away. In the 21st century, spearheaded by the 2022 Cuban Family Code referendum and by the legalisation of same-sex marriage thereafter, Cuban population has seen significant progressive advancements in youth, elder, disabled people's, women's and LGBTQ+ rights.[56]
While there had been no law against sodomy at the time of the USSR's creation, such a law was introduced in 1933, added to the penal code as Article 121, which condemned homosexual relations with penalties of imprisonment up to five years. With the fall of the Soviet regime and the repeal of the law against sex between consenting adult men, prisoners convicted under that part of the law were released very slowly.[57]
Homosexuality was legalized in several Eastern Bloc countries under Communism, such as Bulgaria,[58] Czechoslovakia[59] and Hungary.[60]
After 1968
During the emergence of the
Emerging from a number of events, such as the May 1968 insurrection in France, the
The then styled Gay Lib leaders and writers also came from a left-wing background, such as Dennis Altman, Martin Duberman, Steven Ault, Brenda Howard, John D'Emilio, David Fernbach (writing in the English language), Pierre Hahn and Guy Hocquenghem (in French) and the Italian Mario Mieli. Some were inspired by Herbert Marcuse's Eros and Civilization, which attempts to synthesise the ideas of Karl Marx and Sigmund Freud. 1960s and 1970s radical Angela Davis (who officially came out as a lesbian in 1999) had studied under Marcuse and was greatly influenced by him. In France, gay activist and political theorist Guy Hocquenghem, like many others, developed a commitment to socialism through participating in the May 1968 insurrection. A former member of the French Communist Party, he later joined the Front homosexuel d'action révolutionnaire (FHAR), formed by radical lesbians who split from the Mouvement Homophile de France in 1971, including the left ecofeminist Françoise d'Eaubonne. That same year, the FHAR became the first homosexual group to demonstrate publicly in France when they joined Paris's annual May Day march held by trade unions and left-wing parties.[citation needed]
In the United Kingdom, the 1980s saw increased LGBT rights opposition from the right wing Conservative government led by Margaret Thatcher, who introduced Section 28 in 1988 in order to prevent what they saw as the "promotion" of homosexuality as an acceptable lifestyle in schools. However, the Conservatives' main opposition, the Labour Party, did little to address the issue of LGBT rights, ignoring calls from left-wingers such as Ken Livingstone, to do so.[68] Meanwhile, the popular right-wing press featured pejorative references to lesbians, supposedly especially associated with the all-female anti-nuclear protest camp at Greenham Common,[69] and individuals such as Peter Tatchell, the Labour candidate in the 1983 Bermondsey by-election. However, the growing commercialisation of the western gay subculture in the late 20th and early 21st centuries (the "pink pound") has come under heavy criticism from socialists. Hannah Dee remarked that it had reached "the point that London Pride – once a militant demonstration in commemoration of the Stonewall riots – has become a corporate-sponsored event far removed from any challenge to the ongoing injustices that we [the LGBT community] face."[70] At the same time, an anti-war coalition between Muslims (many organized through mosques) and the Socialist Workers Party led a leading member Lindsey German to reject the use of gay rights as a "shibboleth" that would automatically rule out such alliances.[71]
The American Revolutionary Communist Party's policy that "struggle will be waged to eliminate [homosexuality] and reform homosexuals"[72] was not abandoned until 2001. The RCP now strongly supports gay liberation. Meanwhile, the American Socialist Workers Party (SWP) in the US released a memo stating that gay oppression had less "social weight" than black and women's struggles, and prohibited members from being involved in gay political organizations.[73] They also believed that a close association with gay liberation would give the SWP an "exotic image" and alienate it from the masses.[74]
As the gay liberation movement began to gain ground, many socialist organizations actively campaigned for gay rights. Notable examples are the feminist Freedom Socialist Party, the Party for Socialism and Liberation, the International Socialist Organization, Socialist Alternative (United States) and the Socialist Party USA. The Socialist Party USA was the first American political party to nominate an openly gay man for President, running David McReynolds in 1980.
See also
- Anarchism and LGBT rights
- Communism and LGBT rights
- Left-wing politics § Social progressivism and counterculture
- Lesbians and Gays Support the Miners
- New Left
- Pink capitalism
- Socialist feminism
- Triple oppression
- "New Man" (Marxist concept)
References
- ^ Charles Fourier, Le Nouveau Monde amoureux (written 1816-18, not published widely until 1967: Paris: Éditions Anthropos). pp. 389, 391, 429, 458, 459, 462, and 463.
- ISBN 978-0-521-59442-4.
- ^ "Emile Durkheim's Life and Works (1857-1917)". durkheim.uchicago.edu. Retrieved 2020-12-01.
- ^ Most of the information on this incident is taken from: Kennedy, Hubert, Johann Baptist von Schweitzer: The Queer Marx Loved to Hate. In: 'Journal of Homosexuality' (ISSN 0091-8369) Volume: 29 Issue: 2/3, pp 69-96. Hereafter, original sources cited by Kennedy are given.
- Engels, Friedrich: Collected Works, vols. 42, 43 (New York: International,1988), 43: 295–96
- ^ Weikart, Richard (1994). "History of European Ideas" (PDF). Journal of History Britain. 18: 657–672.
- ^ Linsert, Richard. 1931. Kabale und Liebe: Uber Politik und Geschlechtsleben. Berlin, Man.
- See also:
- *Footman, David, 1947. Ferdinand Lassalle, Romantic Revolutionary (New Haven, Yale University Press, 1947; reprint, New York: Greenwood, 1969), p. 182.
- *Mayer, Gustav, 1909. Johann Baptist von Schweitzer und die Sozialdemokratie, ein Beitrag zur Geschichte der deutschen Arbeiterbewegung (Jena: Gustav Fisher, 1909). p 91
- ^ Hekma et al. (1995). p. 14
- Eulenburg scandalproved that homosexuality was widespread in the upper classes.
- ^ Hirschfeld, Magnus (2000) The Homosexuality of Men and Women. Prometheus Books
- ^ Lauritsen, John. "August Bebel: Gay Rights Speech in 1898". Retrieved 6 July 2016.
- ^ ""The Gay Left": Homosexuality in the Era of Late Socialism: Block Museum - Northwestern University". www.blockmuseum.northwestern.edu. Retrieved 2020-10-02.
- ^ University, Stanford (2018-12-29). "Stanford scholar explores the history of gay rights in Germany". Stanford News. Retrieved 2020-10-02.
- ^ a b Kristian Williams. "The Soul of Man Under... Anarchism?"
- ^ According to his biographer Neil McKenna, Wilde was part of a secret organisation that aimed to legalise homosexuality, and was known among the group as a leader of "the Cause". (McKenna, Neil. 2003. The Secret Life of Oscar Wilde.)
- ^ "Trans and Gender-Nonconforming Histories | Historic England". historicengland.org.uk. Retrieved 2020-11-25.
- ^ Flood, M. (2007) International Encyclopedia of Men and Masculinities, Routledge: Abingdon, p. 315
- ^ The 1917 New York edition is now available as a free online e-book
- ^ See, for example, Heywood, Ezra, 1876. Cupid's Yokes: or, The Binding Forces of Conjugal Life: An Essay to Consider Some Moral and Physiological Phases of Love and Marriage, Wherein Is Asserted the Natural Rights and Necessity of Sexual Self Government. Princeton, MA: Co-operative Publishing.
- ^ a b Messer-Kruse, Timothy. 1998. The Yankee International: 1848-1876. (University of North Carolina)
- '^ Poldevaart, Saskia, 2000 The Recurring Movements of 'Free Love, Written for the workshop 'Free Love and the Labour Movement', Second workshop in the series 'Socialism and Sexuality'. International Institute of Social History, Amsterdam, 6 October 2000
- New York Times. full text online
- ^ Researching the "Father of the Homosexual Movement" and the "Godmother of the Homo-Sexual Reform Movement" - The Magnus Hirschfeld society of Berlin.
- ^ a b Linse, Ulrich, Individualanarchisten, Syndikalisten, Bohémiens, in "Berlin um 1900", ed. Gelsine Asmus (Berlin: Berlinische Galerie, 1984)
- ^ a b "Otto Gross (1877-1920) - Biographical Survey, Gottfried Heuer". Retrieved 6 July 2016.
- ^ Sochen, June. 1972. The New Woman: Feminism in Greenwich Village 1910-1920. New York: Quadrangle.
- ^ Cott, Nancy. 1987. The Grounding of Modern Feminism, New Haven/London.
- Gay American History: Lesbians and Gay Men in the U.S.A.(New York: Thomas Y. Crowell, 1976)
- ^ O'Carroll, Aileen (June 1998). "Mujeres Libres: Women anarchists in the Spanish Revolution". Workers Solidarity (54). Archived from the original on 2015-09-26. Retrieved June 4, 2021.
- ^ "R. Fue una época transgresora, emergió el feminismo y la libertad sexual estuvo en el candelero. Hay rastreos de muchas lesbianas escritoras: Carmen Conde[primera académica de número], Victorina Durán, Margarita Xirgu, Ana María Sagi, la periodista Irene Polo, Lucía Sánchez Saornil, fundadora de Mujeres Libres[sección feminista de CNT]... Incluso existía un círculo sáfico en Madrid como lugar de encuentro y tertulia.P. ¿Se declaraban lesbianas?R. Había quien no se escondía mucho, como Polo o Durán, pero lesbiana era un insulto, algo innombrable. Excepto los poemas homosexuales de Sánchez Saornil, sus textos no eran explícitos para poder publicarlos, así que hay que reinterpretarlos.""Tener referentes serios de lesbianas elimina estereotipos" by Juan Fernandez at El Pais
- ^ Enders and Radcliff. Constructing Spanish womanhood: female identity in modern Spain. SUNY Press, 1999.
- ^ Hirschfeld, Magnus, 1914. Die Homosexualität des Mannes und des Weibes (Berlin: Louis Marcus)
- ^ Mosse, George L. Nationalism and Sexuality: Respectability and Abnormal Sexuality in Modern Europe. New York: Howard Fertig, 1985.
- ISBN 1-56023-067-3.
- ^ "A-Infos (en) Poland, Warsaw, anarchist Action Against Homophobia and Repression". Retrieved 6 July 2016.
- ^ On Mattahine's left beginnings, see: John D'Emilio, Sexual Politics, Sexual Communities: The Making of a Homosexual Minority in the United States, 1940-1970. (Chicago: University of Chicago press, 1983). On the COC, see: Hans Warmerdam and Pieter Koenders, Cultuur en ontspanning: Het COC 1946-1966 (Utrecht: NVIH, COC & Interfacultaire Werkgroep Homostudies, Rijksuniversiteit Utrecht, 1987), p. 58.
- ^ Gary Kinsman and Patrizia Gentile, The Canadian War on Queers: National Security as Sexual Regulation (Vancouver: UBC Press, 2010), p. 65.
- ^ John D'Emilio and Estelle B. Freedman, Intimate Matters: A History of Sexuality in America, Third Edition (Chicago: University of Chicago Press, 2012), p. 316.
- ^ Feinberg, Leslie (June 28, 2005), "Harry Hay: Painful partings", Workers World, retrieved 2007-11-01
- ^ "Mattachine Society" at Dynes, Wayne R. (ed.), Encyclopedia of Homosexuality.
- ^ Phelps, Christopher. "On Socialism and Sex: An Introduction". New Politics (Summer 2008).
- ^ Lewis, David L. King: A Biography. (University of Illinois Press, 1978)., p. 131.
- ^ a b Hendrix, Steve (August 21, 2011). "Bayard Rustin, organizer of the March on Washington, was crucial to the movement". The Washington Post. Retrieved August 22, 2011.
- ^ Life Magazine Archived 2009-11-05 at the Wayback Machine, September 6, 1963.
- ^ "Freedom House: A History".
- ^ Osagyefo Uhuru Sekou (June 26, 2009). "Gays Are the New Niggers". Killing the Buddha. Retrieved 2 July 2009.
- ISBN 978-0-7582-0100-3. p. 124
- ^ Pollard, Patrick. Gide in the U.S.S.R.: Some Observations on Comradeship, in Journal of Homosexuality (ISSN 0091-8369) Volume: 29 Number: 2/3
- ^ Evans, Jennifer V. "The Moral State: Men, Mining, and Masculinity in the Early GDR", German History, 23:3, 2005, pp.355-370
- ^ "Socialist Unity - Debate & analysis for activists & trade unionists". Retrieved 6 July 2016.
- ^ "Život gayů za komunismu v Československu". www.vice.com (in Czech). Retrieved 20 September 2021.
- ^ Arenas, Reinaldo
- ^ a b "Fidel Castro takes blame for persecution of Cuban gays". BBC News. 31 August 2010. Retrieved 6 July 2016.
- ^ "Defending sexual diversity". en.granma.cu.
- ^ name=Cubanos Mujeres en la Revolucion |url=https://m.youtube.com/watch?v=IXdgfuK8j_8&pp=ygUhbGEgbXVqZXIgY3ViYW5hIGVuIGxhIHJldm9sdWNpb24g
- ^ "Cubans just ratified the world's most progressive Family Code". People's Dispatch. 26 September 2022. Retrieved 30 April 2023.
- ^ "Russia: Information on the treatment of homosexuals in Russia, including imprisonment and involuntary medical treatment, and the situation of HIV-positive citizens of Russia". United States Bureau of Citizenship and Immigration Services. 8 May 1998. Archived from the original on 16 April 2013. Retrieved 2012-07-12.
- ^ "GayLawNet - Laws - Bulgaria - BG". Retrieved 6 July 2016.
- ^ "GayLawNet - Laws - Czechoslovakia - CZ". Retrieved 6 July 2016.
- ^ "Gay LawNet - Laws - Hungary - HU". Retrieved 6 July 2016.
- Parti Communiste Françaiswas "hysterically intransigent as far as 'moral behaviour' was concerned" (Aragon, victime et profiteur du tabou, in Gai Pied Hebdo, 4 June 1983, reproduced in Homosexualité et Révolution, pp. 62-3, quote p. 63.);
- *The trotskyist Lutte ouvrire was theoretically opposed to homosexuality; as was the Ligue communiste, despite their belatedly paying lip service to gay lib. (à confesse, Interview with Gérard Ponthieu in Sexpol no. 1 (20 January 1975), pp.10-14.)
- *Together, Guérin argued, such groups bore a great deal of responsibility for fostering homophobic attitudes among the working class as late as the 1970s. Their attitude was "the most blinkered, the most reactionary, the most antiscientific". (Etre homosexuel et révolutionnaire, La Quinzaine littéraire, no. 215, no. spécial : 'Les homosexualités' (August 1975), pp. 9-10. Quote p. 10)
- *The trotskyist
- ^ Guérin, Daniel. 1975. Etre homosexuel et révolutionnaire, La Quinzaine littéraire, no. 215, no. spécial : 'Les homosexualités' (August 1975), pp. 9-10.
- ^ Letter of 27 May 1955, Fonds Guérin, BDIC, Fo Δ 721/carton 12/4, quoted in Chaperon, 'Le fonds Daniel Guérin et l'histoire de la sexualité' in Journal de la BDIC, no.5 (June 2002), p.10
- ^ Berry, David. 2003. For a dialectic of homosexuality and revolution. Paper for "Conference on "Socialism and Sexuality. Past and present of radical sexual politics", Amsterdam, 3–4 October 2003.
- ^ Frédéric Martel, Le rose et le noir. Les homosexuels en France depuis 1968 (Paris : Seuil, 2000), pp.46.
- ISBN 0-88163-266-X
- ^ Gay movement boosted by '79 march on Washington, Lou Chabarro 2004 for the Washington Blade.
- ^ Turner, Alwyn W. (2010) Rejoice! Rejoice! Britain in the 1980s, London: Aurum, p.165
- ^ Turner, Alwyn W. (2010) Rejoice! Rejoice! Britain in the 1980s, London: Aurum, p.160
- ^ Dee, Hannah (2010) The Red in the Rainbow: Sexuality, Socialism & LGBT Liberation, London: Bookmarks Publications, p.8-9
- ^ Cohen, Nick: "The lesson the left has never learnt", New Statesman, 21 July 2003 (website)
- ^ Revolutionary Communist Party. On the Question of Homosexuality and the Emancipation of Women. Revolution. Spring 1988.
- ^ SWP and Gay Lib Archived 2005-04-22 at the Wayback Machine
- ^ "Lesbian and Gay Liberation: A Trotskyist Analysis". Archived from the original on January 23, 2010.
Further reading
- The Red in the Rainbow: Sexuality, Socialism and LGBT liberation by Hannah Dee. Bookmarks Publications. London. 2010. ISBN 9781905192700
- Journal of Homosexuality, 1995, Volume 29, Issue 2/3. ISSN 0091-8369 — Simultaneously published as: Gay men and the sexual history of the political left, ISBN 1-56023-067-3.
- The Reification of Desire: Towards a Queer Marxism by Kevin Floyd. University of Minnesota Press. Minneapolis. 2009
- Hidden From History: Reclaiming The Gay and Lesbian Past 1988.
- Eileen Phillips (editor), (1983), The Left and The Erotic, London: Lawrence and Wishart, 184 pages, ISBN 978-0-85315-583-6
- Engels, Homophobia and the Left By Max Elbaum 2002. online text
- Marxist Theory of Homosexuality 1993. online text
- Homosexual Existence and Existing Socialism New Light on the Repression of Male Homosexuality in Stalin's Russia By Dan Healey. 2002. GLQ 8:3, pp. 349 – 378.
- Sex-Life: A Critical Commentary on the History of Sexuality, 1993, Don Milligan. SIAC HOME
- Terence Kissack. Free Comrades: Anarchism and Homosexuality in the United States. ISBN 978-1-904859-11-6
External links
- Gay Left, entry in GLBTQ encyclopedia online.
- Gay Left, a 1970s socialist journal.