We’ve called it Veteran’s Day since 1954 — a day to honor those who have served in the military. Our allies still refer to this holiday by its original name: Armistice Day or Remembrance Day. We American’s barely study World War I in public school history classes, and when we do, it seldom includes the whole story: How did the first world war actually end?
November 11, 1918 was the day that the peace accord ending what was then called The Great War. And so each year after we set aside a day to honor those who served, to remember their sacrifices, and pledge to work to prevent wars from happening. At least that’s what we used to say. Since the U.S. came into the Great War later than the other countries, and it wasn’t fought on our country, and the number of our troops killed was a small fraction of the casualty totals of the war, we have never looked at Armistice Day quite the way our allies did. WWII was what loomed large for us, culturally.
In the U.S. this holiday is described as a day to honor and thank veterans for their military service. To me, one of the ways we ought to thank them for their service is to find ways to end wars and bring them home. Unfortunately I get the feeling from certain politicians and pundits that trying to find ways to start even more wars is what they are interested in doing.
I’ve written before about the way we tend to blend our patriotic holidays together. Specifically the misguided practice of everyone thanking people for their service on Independence Day, Memorial Day, and so on. Those holidays aren’t when we should do that. This is the day to do that.
Regardless, if you want to show support for those who served, may I humbly suggest donating to National Coalition for Homeless Veterans. There are, of course, many other fine charities that serve veterans and their families. You can find more of them here: Charity Navigator: Support Our Troops
I used to work for a man who was born on Columbus Day. He said that what he loved most about it was that where he went to school it was a day off, so he and his friends always got to go to the movies or something similar on his birthday. That was one reason that when he founded his own company as an adult that one of the benefits offered was that each employee got their own birthday as a holiday.
I wasn’t significantly younger than he was, but I don’t remember any of the school districts I lived in ever closing school for Columbus Day. Instead, at least during elementary school, it was a day that we would be given lessons that were extremely white-washed about the man who supposedly discovered America—a continent with tens of millions of inhabitants with rich cultures (and often knowing a whole lot more about agriculture the that later European invaders). But Columbus wasn’t even the first person from Europe to land on the shores of the new world!
Native American museum director: Columbus was far from the first to discover America – Scores of cities and a growing number of states are renaming Columbus Day to honor the history and cultures of America’s indigenous peoples.
Maybe since my former boss grew up in New England while my childhood was in Colorado, Nebraska, Utah, Wyoming, and the Pacific Northwest is why his school was closed on Columbus Day and none of mine were. The state-centric history classes I took in Middle School and High School spent a lot more time teaching us other myths about the colonization of the U.S. I learned, for instance, about a “massacre” which had occured in 1878 less than 100 miles from the town where I was born, but not about that fact that first a federal agent had ordered men to plow a bunch of the native american’s prime pasture land, and when they protested, it was the U.S. soldiers who fired on the Native Americans first. It was called a massacre for years because, even though more of the Natives were killed than whites, it was a very small number of those whites who lived to surrender.
Less than a year later a significantly larger army contingent marched all of the Natives at gun point out of the green and fertile region with many rivers and forced them to settle in a desolate desert area where there was virtually no water sources at all.
Funny how those details seldom made it into the textbooks.
I understand why people are reluctant to rename the holiday. It was unsettling when I learned how much I had been being taught was a lie. It is unsettling to realize that the town where I was born, and the surrounding fields and woods and nearby riverbank that I enjoyed exploring and goofing off in when we moved back when I was in Middle School was among the land stolen in that historical event mentioned about. It is unsettling to realize my entire country is built on land that was stolen from peoples that we killed, drove out, intentionally exposed to diseases, whose children we stole, whose culture we mocked and outlawed and then appropriated.
It is not a pleasant set of facts to embrace.
The neat story about brave pioneers settling an “empty” frontier is a much more romantic and uplifting idea than the very messy, bloody, and immoral truth.
I have one other reason why I believe that Columbus Day should be renamed.
Columbus was wrong.
I don’t just refer to the evil things he did to the people he found living in the so-called New World, I mean that not once, even until his dying day, did he ever belief that he had found any land previously unknown to his contemporaries in Italy or Spain. Columbus insisted until the last moment of his life that the islands he had discovered where the Indies, islands off the coast of India. Because of trade routes such as the Silk Road, Europe had been in contact with east Asia including China, India, and so forth for generations before Columbus’ time. He didn’t belief he had discovered continents previously unknown to Europe, he thought he had found a shorter route to lands they already knew about.
So, in addition to being a thief, con man, and mass murderer, Christopher Columbus was an idiot who refused to accept the evidence that was brought forth by many of his contemporaries that the lands he was invading were not India and islands off its coast. For that reason alone, no one with a lick of integrity should be willing to support a holiday honoring the discovery that he denied until his dying breath.
We need to change the name of the holiday. Sooner, rather than later. We’ve started, let’s keep it up: More localities drop Columbus Day for Indigenous Peoples’ Day.
Joe at Joe.My.God reposts his personal story: That Day: My September 11th Short Story.
I finished a post about a very silly topic which I intended to publish on this Wednesday, and it was only when I was scheduling it that I remembered what the date would be. So I decided to do something else. Way back on the first anniversary of 9/11 I wrote a post on another blog that I eventually reposted here on one of the later anniversaries: “Living for 9/12.” It’s hard for me to muster the scant amount of optimism I caught in that post this many years on, because the terrorists won. We’ve embraced the hate. For 18 years we have whittled away at our own liberty, and have not made ourselves one bit safer.
We have, in fact, made ourselves less safe. The hatred we have embraced has given us a plethora of home-brewed domestic terrorists who continue to carry out the agenda of those 19 shitheads who hijacked those jets and killed 3000 people.
So… what are we going to do about it?
The Dark Domain, or a queer ex-evangelical looks at an agent of intolerance and his scandalous heirs
One day in the summer of 1981, I was walking around the inside of a huge church sanctuary in Virginia, every now and then stopping to clap once, then listen to the echo. It was something I did just about every day that summer—each day in a different church. I was a member of an evangelical inter-denominational youth choir. I was one of the singers, but I was also the Lead Sound Technician. And while a bunch of the singers were carrying in the sound equipment, our risers, and other parts of our touring program, I would do this exercise to figure out where I wanted to place our speakers and where to aim them. I took this part of the job very seriously.
I was 20 years old. I was a deeply closeted gay guy who for several years had been struggling to reconcile my love of science and my sexual orientation with the religion I had been raised in (Southern Baptists) which is extremely anti-gay, anti-evolution, anti-birth control, anti-modernity, et cetera and ad nauseam. Only eleven years before that day had the Southern Baptist Convention adopted its resolution on race, which was intended to end segregation in Baptist Churches themselves. At the denomination’s founding in 1845, 12 of its 14 statements on faith had been explicitly in favor of slavery, the segregation of the races, and the supremacy of the white race.
That 1970 resolution didn’t make Baptists pro-equality. The very church that my parents had been members of when I was born, for instance, split after the resolution. A number of members forming a new “Bible Baptist” church the aligned itself with one of the other conventions that had split from the Southern Baptist in the previous couple of decades. And at the 1972 convention the convention adopted a resolution condemning public school de-segregation.
One of the pastors leading that charge to re-assert the church’s racist past in 1972 was Jerry Falwell, Sr. Falwell was the pastor of Thomas Road Baptist Church in Lynchburg, Virginia. He was also the host of the syndicated radio program, the Old Time Gospel Hour, which my grandmother listened to faithfully, where he frequently preached against the civil rights movement, women’s rights, gay rights, and a boatload of other topics. In 1971 he founded Liberty University, which to this day still forbids students of differing races to date. And in 1979 he founded the so-called Moral Majority, a political organization bent on supporting conservative Republicans and rolling back what rights women, racial minorities, and queer people had won in the 70s.
In the mid-80s Falwell infamously lost a lawsuit to one of his former classmates from Baptist Bible College, Jerry Sloan. Sloan had come out of the closet after leaving Baptist Bible College, and had become active with Metropolitan Community Church, which was one of the few explicitly gay and lesbian inclusive denominations at the time. Sloan and Falwell participated in a television debate about, among other things, gay rights. After Falwell insisted that he wasn’t at all prejudiced against gay people, Sloan quoted Falwell as having publically called the MCC “brute beasts” and “a vile and Satanic system.” Further, he said Falwell had predicted “one day they will be utterly annihilated and there will be a celebration in heaven.”
Falwell said that it was a lie. And when Sloan said he had it on tape, Falwell bet him $5,000 (on television with millions of witnesses) he couldn’t produce it. When Sloan did produce the tape, Falwell refused to pay. So Sloan sued him, won the $5,000 plus court fees, and he donated it all to a queer community center: Falwell Pays $8,900 to Homosexual Activist.
Jerry Falwell, Sr, was a bigot and a liar (not to mention a chisseler for not paying his bet). And he became a multi-millionaire by preaching hate and promoting hate through his radio show, university, and his political organizations. And I, for one, did not shed a single tear when he died in 2007.
So, back to 1981. Earlier in that year, the Director of the touring choir mentioned that he was “this close” to getting us a tour date at Falwell’s Thomas Road Baptist Church. And without thinking, I blurted out, “if you do, I quit.” The Director was flabbergasted and tried to explain how much exposure we would get there—and possibly be on the Old Time Gospel Hour. I said, “I refuse to have anything to do with that evil man. I refuse to do anything that implies I support his divisive, hateful theology.”
A member of the board of directors who was literally helping me untangle some microphone cables when this exchange happened, chimed in, “Me, too. Falwell preaches the opposite of Christ’s teaching, and if you’re going there, I’m resigning from the board and pulling my kids out of the choir.”
The director made some sort of joke to diffuse and change the subject. Later he made sure to inform both of us that he had decided on his own against pursuing the Thomas Road gig because the strict dress code would, among other things, force us to change our uniform and force a lot of the guys to get extremely short haircuts. I like to think that excuse was his way of saving face, and that my threat had been effective.
And so while later that summer in 1981 we did perform at a Baptist Church in Lynchburg, Virginia, it wasn’t Falwell’s—it was a beautiful historical building, which is still there, though it has since merged with another church and changed its name and denomination. And I’m glad I didn’t have to quit the chorus over it.
All of these memories came to mind this week as there is a new (and to me totally unsurprising) development in the story of Falwell’s heir, Jerry Falwell, Jr., and his pool boy scandals: ‘Someone’s Gotta Tell the Freakin’ Truth’: Jerry Falwell’s Aides Break Their Silence – More than two dozen current and former Liberty University officials describe a culture of fear and self-dealing at the largest Christian college in the world.
You may remember that the two pool boy scandals of which I’ve written before — besides having a lot of sexual innuendo — involved Falwell, Jr. finding ways to finance multi-million dollar real estate deals for the benefit of the handsome young men after spending a lot of time flying each young man to various luxurious places along with Falwell and his wife on their private jet.
The new article (interestingly enough written by a journalist who attended Liberty University) lists other financial deals, including loans of $300,000 and more to Falwell’s friends, funneling lucrative contracts related to the university to businesses owned by his son, and more. Plus, apparently Falwell is very fond of talking about his sex life with colleagues. With a lot of crude details of the things he and his wife do.
And most tellingly, in one incident involving the guy many of us have referred to as “the other pool boy” (though he was employed as a personal trainer when he met Falwell, Jr). Junior texted pictures of his wife in sexual fetish costumes—to a bunch of staff members, plus the trainer. He claimed afterward that he had meant to just send it to the trainer (I believe that), but he also tried to claim to the people accidentally included on the wayward message that the purpose of sharing the pictures was not actually sexual. No! Falwell, Jr sent the personal trainer pictures of Mrs. Falwell in fetish gear because the trainer had helped her lose a lot of weight.
Um, yeah, no I don’t believe that.Listen, hot-wifing, threeways, and cuckold fantasies are all perfectly healthy sexual things that a committed couple who are into ethical non-monogamy should be able to engage in without shame. But when you run a couple of massive non-profit organizations (and draw more than a million dollars in salary between those jobs) that explicitly condemn homosexuality, family planning, women’s rights, sexual liberty, drinking, and dancing (yes, dancing!)—well, then this kind of scandal becomes of interest to the public. Because remember, those non-profit organizations are tax exempt, and therefore all of these shenanigans are being subsidized by our tax dollars.
On top of that, Falwell, Jr effectively swung the evangelical base of the Republican party firmly behind Trump (and all of the evil, non-Christ-like policies that has unleashed on us). And apparently he did so because Trump’s fixer, Michael Cohen, made a blackmailer with more of those kinds of pictures of Mrs. Falwell go away.
You should go read the Politico story. It is full of fascinating details (and keeps the sexual stuff, as much as it could be, more tasteful than I would). The amount of information that people were willing to give the reporter is amazing, given that Liberty University and the associated businesses famously have very strict non-disclosure agreements that claim to stay in force even after a person leaves.
Speaking of those agreements: Jerry Falwell: I Called The FBI On Liberty U Traitors. That’s right! Junior has called the FBI on people for tattling on him.
Listen, some of those financial deals are clearly prosecutable crimes. Junior’s using tuition funds and donations to finance his jet-setting lifestyle and that of his friends—and probably sex partners.
“We’re not a school; we’re a real estate hedge fund,” said a senior university official with inside knowledge of Liberty’s finances. “We’re not educating; we’re buying real estate every year and taking students’ money to do it.”
Given that he’s been flying some of these people across state lines in his private jet to close some of these deals, Junior maybe should have thought twice before calling the Feds.
Maybe he thinks that his buddy, Trump, will bail him out. After all, Trump’s very fine lawyer, Michael Cohen, helped get rid of that pesky blackmailer right? Except now Cohen is cooling his heels in federal prison, convicted of financial crimes on Trump’s behalf. Trump hasn’t shown any sign of being willing to pardon Cohen. Or any of the four other people Mueller got to plead guilty to related crimes, nor the four people Mueller got convicted, nor the 19 other people still under indictment whose cases are on-going.
So, Junior may need to start prepping for some less luxurious accommodations than those he is currently accustomed to.
(Part of the title of this post comes from the hymn, “Up from the Grave He Arose (Low in the Grave He Lay),” by Robert Lowry. It was hymn number 113 in the 1956 Baptist Hymnal.)
If you search the web for the history and definition of cyberpunk, most places will tell you it is a dystopian sub-genre of science fiction which came into being in 1983 when Bruce Bethke published a short story by the name. Most definitions of the subgenre focus on a society controlled by computers and cybernetic technology. But I think a better definition is stories in which the main characters are marginalized and/or alienated, living on the edge of a generally dystopic society, where daily life has been transformed in invasive and sometimes grotesque ways by rapid technological change—a world where everyone’s access to information is controlled (usually by moneyed interests who in turn don’t realize the information and technology are controlling them) and information about individuals is used against them. These are the themes common across works that most people agree are cyberpunk.
Because cyberpunk was identified as a sub-genre in the 1980s, computers and their possible misuse figured prominently in early works. As computers became more ubiquitous in the real world, later works have tended to focus on the products of all the information technology. The hallmark of cyberpunk is stories which show that despite technological advances, the quality of life has degraded precipitously. Cyberpunk protagonists face off against the dehumanizing forces of technology, trying to reassert the worth of human imagination and connections.
Neuromancer by William Gibson (published in 1984) is said to be the first cyberpunk novel. Although other people have argued that Philip K. Dick’s 1968 novel, Do Androids Dream of Electric Sheep? is a contender for the first cyberpunk novel, even though it was written years before the term cyberpunk was coined. And clearly since one of the themes of that book is that we must understand how technology encroaches on life in order to understand what technology is, and that is a very cyberpunk notion. There is certainly no doubt that the movie based on Dick’s novel, Blade Runner is cyberpunk, which could be another argument in its favor.
I am quite happy to include Do Androids Dream of Electric Sheep? within the sub-genre of cyberpunk, but I don’t believe it was the first cyberpunk novel. The first cyberpunk novel was written 114 years earlier than Dick’s novel, and 130 years before Gibson’s. The first cyberpunk novel was published in 1854, written by none other than Charles Dickens. It was a novel called Hard Times — For Our Times. I recognize that this seems an extraordinary claim, but bear with me.
Hard Times is not one of Dickens’ most famous works. It is one of the shortest novels he wrote. And unlike many of his more well-known novels, not a single sub-plot has any humor in it. Some characters get happier endings that others, but no one gets a classic happy ending.
The book is set in the fictitious industrial town of Coketown. The story opens with one of the villains of the piece, Mr. Gradgrind, a school board superintendent, quizzing a young woman (Cecilia Jupe) at the school about the definition of a horse. When Ceclilia describes it as a magnificent creature, he berates her for not knowing the zoological definition. Gradgrind is convinced that all education should be facts, only facts. Gradgrind lays out his belief that all of life can be understood if you simply know the facts and averages, and that things such as art, music, or imagination are wastes of time. Later in the book we will learn that Gradgrind has named one of us one children after Rev. Thomas Malthus (famous for writing about overpopulation problems and tangling his mathematics with his moral philosophy), which I think is telling.
Another important player in the book is Mr. Bounderby, a wealthy mill owner who is the employer of many of the other characters in the novel. Bounderby and Gradgrind are friends and business associates. Bounderby wants to marry Gradgrind’s daughter, Louisa, even though she is more than 30 younger than he. Bounderby is also big on numbers and calculations—he makes all his decisions—both business and person—based on cold facts and numbers. We also learn that Bounderby is the sole shareholder of the only bank in Coketown. As the plot of the novel develops, it turns out the Bounderby has financial ties to just about everyone in the city.
Much of the plot concerns itself with the toll that factory work takes on workers and their families, which we mostly see through the eyes of Stephen Blackpool, one of the workers. Dickens portrays the dehumanizing effects of industrialization, particularly when the same people who own the means of production also control both the flow of capital and information. He also has a subplot about an attempt by the mill workers to unionize. Unfortunately this is the weakest subplot of the novel, because Dickens didn’t seem to understand how unions work.
A driving force of many of the subplots is Bounderby’s network of spies. He uses his financial power over people to force them to spy on their neighbors, families, and co-workers, and report to Bounderby so that, for instance, he can prevent the workers unionizing.
So, how does this map to my definition of cyberpunk?
All the sympathetic characters (Louisa, Cecilia, Stephen) are marginalized in various ways, either because of the economic status or because their lives are under the control of others because of their gender of familial dependent status. Coketown is definitely a dystopia, and many aspects of the various social and economic forces he describes are worse than actually existed at the time of writing, so it can be argued it is a near-future dystopia, at that. Many of the difficulties and challenges the sympathetic characters face are because of the invasive way the industrial revolutions has disrupted social norms. The quality of life has degraded significantly, and many characters remember relatively recent times when things were better. Between them, Bounderby and Gradgrind control what information most of the inhabitants of the town have access to. Bounderby actively uses information he gathers through is spies to blackmail or otherwise harm characters who don’t do as he wishes.
In short, the protagonists face off against the dehumanizing forces of technology, and at the end, only those who have been able to reconnect with human connections, emotions, and imagination get a sort-of happy ending.
Dickens doesn’t explicitly say that the tale is set in the near future, even though I argue that was his intent. He’s clearly trying to show where the utilitarian philosophy that was becoming prevalent among the movers and shakers of his time will lead. But if that isn’t enough to make you think of this as, at least, proto-science fiction, there is also Bounderby’s obsession with numbers and calculations. What Bounderby is talking about when he says he makes life decisions based on numbers and calculations sounds an awful lot like an algorithm. And what are computer programs but algorithms? The way he explains his philosophy to Gradgrind at one point would not sound out of place coming from a character in one of Isaac Asimov’s stories involving psychohistory (Foundation, Foundation and Empire, Second Foundation, et cetera).
The dehumanizing aspects of technological advance is a theme that shows up in later works by Dickens. His last completed novel, Our Mutual Friend similarly warned against the loss of humanity to the cold demands of industrialization.
The way we think of genre now wasn’t how writers, readers, or publishers thought of stories in Dickens’ time. Dickens didn’t think of his Christmas ghost stories, for instance, as being a different kind of writing than his less fantastical ones. I know I’m making a stretch, here, but I think it is useful to try to look at stories—new ones we love today, and those that came before—from new angles. Cyberpunk’s core is the negative impacts of technology on individuals and society—cyberpunk is always about a dystopia. Whereas steampunk, despite having a similar name, at its core is optimistic.
Given that contrast, this particular novel, and several others Dickens wrote after, falls more clearly on the ancestral tree of works such as Neuromancer and Blade Runner than Boneshaker or Morlock Night. Maybe what Dickens wrote wasn’t cyberpunk, but I feel quite safe calling him one of the grandparents of cyberpunk.
I had several news stories that either didn’t make the cut for this week’s Friday Five, or that I found after posting. And there was even a good strong theme emerging. And then I saw something that had totally slipped by me yesterday: Miss Major Griffin-Gracy Has Suffered a Stroke – The Stonewall veteran and lifelong transgender activist has been hospitalized. Miss Major is one of the trans women of color who was involved in the Stonewall Riots. Unfortunately, she was struck on the head by a cop and taken into custody during the riots, and while in jail was beaten severely. Before Stonewall, she had been actively fight for trans rights and women’s rights, and she had continued the fight for all the years since.
So, I think this Weekend Update is more of an extension of my Pride report posted last night, today I want to point you to more information about Miss Major, and the role she and other trans people of color have played in the fight for queer rights:
So, forget the lies that certain so-called religious people have started spouting lately: the cops were not rescuing underaged people who were being sex trafficked. The purpose of the raid was to insure that the mob paid it’s bribes on time, and to give the cops a chance to rough up some trans people, masculine-looking women, and effeminate men. That was it.
And for some unkown reason, part of the crowd started fighting back on that night. The cops were so overwhelmed that they had to barricade themselves inside the now-emptied Stonewall Inn and wait for reinforcements. Over the next six days, news spread and people gathered, rioting on at least two more nights. The people who led the fights were the outcasts: the street queens, the people of color, the homeless queer teens—the people least likely to blend in at some white middle-class event.To the extent that the press covered the event, most of it was very condescending. Joe Jervis has been posting the full text of the New York Daily News’ story every June for a few years. If you want to see just how the so-called liberal press felt about gay people, go give it a read. To the extent that the media covered it at all, most of the coverage was either as disdainful and mocking as the New York Daily News, or they focused on the police version of the story. Technically, the riots didn’t start the gay rights movement. There had been several organizations staging the occasional picket lines (with the men in suits and ties and the women in skirts), or other orderly protests for a couple of decades. In fact, some of the organizations that had been lobbying for gay rights for years issued condemnations of the riots. Second: But the riots did have a several important effects. while the mainstream press either ignored them or made fun of queer people, some of the alternative papers tried to show both sides. And these papers were read outside of the neighborhoods they served, especially papers like the Village Voice which was read by many professional journalists and academics far outside New York. Third, the news of the riots spread through social grapevines, and within weeks younger, less affluent queer people who had never ever heard of organizations like the Mattachine Society were gathering and forming groups like the Gay Liberation Front, the Gay Activists Alliance, or the Street Transvestite Action Revolutionaries.
Fourth, by the fall of 1969 chapters of the Gay Liberation Front were being formed on college campuses all over the U.S. I know, because I happened to know a man who was a freshman at the University of Washington that year, who was not only a founder of the UW chapter of the Gay Liberation Front, he served as an officer for the next few years.
Fifth: Commemoration led to recognition. The next year, June 1970, on the anniversary of the first riot, a small group met to march in what was then called Christopher Street Liberation Day, but by the time the group reached Central Park, the march had swelled to thousands. And, interestingly enough, the same papers that had been so condescending a year ago were at least less disdainful: “There was little open animosity, and some bystanders applauded when a tall, pretty girl carrying a sign “I am a Lesbian” walked by.”
I mentioned the organizations that had been fighting for gay rights for years. There were enough of them that they had been holding regular conferences for some years before the riots. Several months after the riots the Eastern Regional Conference of Homophile Organizations passed a resolution supporting the Christopher Street Liberation Day, though several groups abstained. And the only reason the resolution was under consideration was because a group called Homophile Youth Movement in Neighborhoods had started working with the Gay Liberation Front, and brought some GLF members to the convention as guests. The New York Mattachine Society (the people who had been doing that staid picketing for years with no significant changes in the law or attitudes) was one of the organizations that opposed commemorating the riots. But that parade, and others held in other cities all over the country, happened anyway, and they have been growing ever since.
The Mattachine Society had been lobbying for gay rights since 1950 to virtually no avail. The more radical queers who organized after Stonewall made more of a splash: by the 1972 presidential election campaign, there were national Democratic candidates advocating for anti-discrimination laws to include queer people.
Since that first march in 1970, there have been people within the community who call for the parades to be less outrageous. Specifically, they ask people not to wear kink gear, or sexually provocative clothing. Every year I hear someone saying that such-and-such or so-and-so doesn’t belong at Pride. They argue that only if we show the world that we aren’t freaks will we get rights.
I have a few more verbose responses:
First: if we all showed up with the men wearing suits and ties and the women in skirts, and walked calmly down the street the same bigots who claim we are sick and going to hell would still be screaming those lies. Because they did it for the two decades that groups like the Mattachine Society were playing the assimilationship card.Second: have you ever been to a straight parade or festival? Because let me tell you, the first time I ever attended Seattle’s Torchlight Family Seafair Parade I was shocked at how just how many skimpy bikinis were being worn by women on the floats and how many sexual innuendoes other floats were designed to embody. The only reason why LGBT Pride Parades appear to be outrageous and not-family-friendly to people is because none of the sexuality on display is aimed at white straight men. There is no less sexuality being flaunted at most non-gay festivals, parades, sporting events, et cetera, than there is at Queer Pride Parades. None. Third: the whole point of liberation and equality is that everyone should be free to be themselves. No one should have to hide who they are to be treated equally before the law. If you’re trying to keep the kinksters, the dykes on bikes, the drag queens, the scantily-clad go-go boys out of the Parade, you’re on the same side of this battle as the anti-gay bigots. You’re helping our enemies, not us. And I’m not the only person who feels this way. Take it away Amanda Kerri, writing for The Advocate:
“I’m frankly too worn out from this stuff at this point to be nice about it anymore. Saying that kink has no place at Pride is a bad opinion and you should feel bad. First of all, kink was at Pride long before upper middle-class queers decided to take their kids to Pride…. As for those of you arguing about how a bunch of queers running around in collars, harnesses, and body tape over their nipples makes us look bad in front of the straights and supports their arguments that we’re all perverts, well you might want to sit down for this: the ones who think we’re perverts don’t care how we’re dressed.”
Fourth: Pride isn’t a celebration of being gay, it’s an assertion of our right to exist without persecution. What is being celebrated is the fact that we have survived and even thrived despite the oppression. What is being celebrated is the rights of each and every one of us to be who we are without shame.
Fifth: Have you been to a Pride Parade lately? Because most of the groups marching in Pride Parades of late are corporate employee groups. They are queer people usually dressed in matching t-shirts approved by some corporate flunky, along with shorts and sensible shoes. Yes, I think there is a lot we need to think about with the corporations who pretend to be gay friendly for marketing purposes while actively supporting our oppressors. And I would frankly have more respect for the people trying to exclude the kinksters if they also talked about the corporate coopting, but they don’t usually seem to be the same people. Regardless, my point here is that just as straight public events aren’t really any more family-friendly than most Pride events, the Pride events aren’t nearly as outrageous as some of you seem to think.
Bottom Line: Everyone who is there to celebrate Pride is welcome, including straight allies. I’m not saying that you have to show up in a g-string with rainbow glitter on your nibbles to participate. I’m going to be wearing a t-shirt and shorts and sensible shoes, carrying my bright rainbow parasol and looking every bit the short, old, queer, nerdy bear that I am. But not only are the street queens, the freaks, the kinksters, the butch dykes, and all of the other “outrageous” or non-conforming people welcome, they were our founders—and they sure as hell belong.
What doesn’t belong at Pride are oppressive attitudes.
This year marks the 50th anniversary of the Stonewall Riots, often cited as the beginning of the Modern Gay Civil Rights movement in America. It’s a little weird to realize that events which happened within my lifetime are looked on as distant history by a significant number of adults. To be sure, I was only 8 years old with the Stonewall Riots happened—it was the summer between first and second grade for me—and I didn’t hear anything about them at the time. What I do remember being in the national news was mostly the Black Civil Rights movement and the Anti-War Protests.
That was also a summer that I spent with my Grandparents, which meant that most nights I watched the news with my Grandpa, and during the day I listened to the radio, hearing hourly news updates of about 3 minutes duration, and then listening to Paul Harvey at noon. And the impression I had then and over the next couple of years was that there were a very small number of black people who were unhappy about… things. And any equally small number of completely unrelated people were protesting the war in Vietnam because war is bad.
My teachers mostly didn’t talk about any of this stuff until a few years later, and again the attitude was less than sympathetic to either movement. They didn’t go so far as to call the war protesters cowards, like my dad did, or the much worse words he used for the black people, but the overall impression was that people were upset about something that wasn’t a real problem. And, again, it was emphasized that it was a few isolated groups of troublemakers behind it all. Similarly with the Women’s Rights movement and the Native American Rights movements. Each of those things were treated as distinct, unconnected things.
And it only got worse in middle school and high school. By the time I was in high school the U.S. had pulled out of Vietnam and the consensus seemed to be that the whole war had been a mistake, but the people who protested it were still described by many of my teachers as a fringe group that hadn’t really been proven right, but more that their knee-jerk peacenik attitude just happened to coincidentally align with reality. Or something. The woman who taught my high school history class was quite in favor of women’s rights, and had a lot to say about how poorly Native Americans were treated by our society, but seemed to think that the Voting Rights Act of 1964 had taken care of any inequalities facing all other racial minorities.
By high school the Gay Rights movement was at least acknowledge, but none of my teachers (even the ones that many of the students thought might be gay) referred to at as anything but a small fringe group of mentally ill people (almost all of whom lived in California) who wanted their sickness treated a something deserving of special rights. And I do mean all of the teachers. The state-approved text book for my high school health class had an entire chapter on sexual deviancy, and it not only defined all kinds of kinkiness and homosexuality as mental illness, it explicitly referred to it as a single mental illness, in which straight kinkiness would always lead to bisexual and then homosexual behavior which would always progress to bestiality, pedophilia, and necrophilia. Yes, I’m absolutely serious. On the test we had to list all of the stages in the “correct order.” Note that this was in the late 1970s in a state that has been reliably blue for many decades.
But the one thing that all of them still agreed upon was that each of those movements advocating for a better society was a unique, distinct, and totally separate group. Even when I got into college and had not one but two stereotypical uber-liberal history teachers (one always wore turtlenecks, like the other alternated between turtlenecks and ponchos brought back from his summer sojourns into Central America) treated each of those movements as totally autonomous things. They portrayed the Civil Rights movement as solely the work of some African Americans. They portrayed the Native America Rights movement as soley the work of some Native Americans. They portrayed the Women’s Rights movement was solely the work of some women (usually white women). And they portrayed the Gay Rights movement as solely the work of a small group of (white) gay men and lesbians.
The truth was, that the people who stood up to the police and started fighting back at the Stonewall Inn 50 years ago were trans people of color. There were a lot of lesbians of various races in the crowd and some gay men. But most of the white faces in that crowd that night were street kids—the homeless teens kicked out by the families who found their way the New York City and did what they had to do to survive.
And the bigger truth was that all of those civil rights movements and the anti-war movement had a lot in common. There were people who participated in all the fights. George Edgerly Harris III, the young man how put flowers in the gun barrels was a queer man who was part of a radical gay theatre troupe. He went by the name Hibiscus, and became famous for wearing the outrageous drag while keeping a full beard—a look that would later be labeled genderqueer or genderfuck. And in 1967 he joined a protest march on the Pentagon. He was active in the anti-war movement and the Gay Rights movements, obviously, and at different times in life worked with or supported the efforts of the Civil Rights and Women’s Rights movement.
Bernie Boston, the photographer who took the “Flower Power” picture, was a photojournalist who covered all of those events, at least one time famously getting into a conflict with some KKK members. And by frequently arguing vehemently with cops or MPs or National Guardsmen when they tried to interfere with the coverage. He was multiracial, of African American, Native American, and Irish American descent, and strangers usually assumed he was black. As a journalist, he was trying to cover the events, not be part of them, but sometimes that line blurred.
Just as Martin Luther King, Jr’s trusted righthand man, Bayard Rustin, was an openly gay man long before Stonewall while he was helping organize things like King’s March on Washington, the New York Bus Boycott, and other events. A lifelong pacifist, of course he supported and worked with the anti-war movement. He argued for making political alliances with other marginalized groups, and was active in the Gay Rights movement, various anti-semitic groups, pro-labor groups, and women’s rights groups.
These are just a few examples. But the thing is that all those fights had both goals and people in common. They were (and continue to be) fighting the forces of oppression in our society. We should all be working together. We should not let people divide us and act as if they are separate fights.
Because nobody is free until everyone is.
At the time, the pair were depicted as the victims of bullying who might of been driven to their horrific crimes by video games or music. The truth is that they were deeply enmeshed in Nazi and white supremacist thinking. They weren’t so much the victims of bullying as they were fairly ordinary middle class white straight boys who had come to see a world that didn’t treat them as superior to people who weren’t white, male, and straight, as a form of bullying.
Yes, they were alt-right white supremacists. They weren’t poor, misunderstood victims. They were Nazis:
The day he attacked Columbine High School, Eric wore a shirt that read “Natural Selection.” Eric often wrote and spoke about survival of the fittest and natural selection. In his mind, this meant eliminating “unfit” people from the planet. This desire was similar to what Hitler and the Nazis sought to do.
In the fall of his senior year, Eric wrote a research paper on the Nazis. One of the themes he focused on was the Nazi goal of eliminating people who were deemed unfit for life. In his paper, Eric wrote about “the euthanasia program that led to the killing of approximately 100,000 lives that were ‘not worth living.’” He also wrote, “in Nazi Germany, all mentally disabled people or ‘incurable mental defectives’ were killed.” In addition, “Arithmetic was used to show how ‘wasteful’ the mentally challenged were and how much money could be saved by euthanasia.”
—Peter Langman, Ph.D., “Influences on the Ideology of Eric Harris” https://schoolshooters.info/sites/default/files/harris_influences_ideology_1.2.pdf
In the months leading up to their crime, they scribbled swastikas and SS symbols in their journals. They praised Nazis, calling the Nazi annihilation of various ethnic groups, disabled people, on so on, as a smart and efficient way to improve society. They committed their crime on the anniversary of Adolf Hitler’s birthday (and their journals indicated this was intentional), for goodness sake!
They were not victims. They were murderers.
They were not victims. They were domestic terrorists.
They were nor sweet innocent boys who were driven to commit their crimes. They were entitled man-babies who thought someone that freedom was a zero-sum game; that equality for others somehow took something from them that they thought rightfully was theirs.
They were precursors of the current alt-right adherents and apologists who have taken over the executive branch of government.
And we didn’t recognize the warning for what it was. Just as we continue to treat individual angry white men who burn down churches and go on shooting sprees as trouble individuals, instead of recognizing the terroristic fascist movement that it is.
The Columbine shooters were white supremacists. Their shooting was an attempt to enact a genocidal program similar to the Nazis. Don’t let anyone tell you different!
The current wave of White Nationalism and Islamophobia we’re embroiled in was hardly the first time that the U.S. succumbed to anti-immigrant fervor. When the 1845 potato famine sent thousands of Irish people to America, hoping to find work and feed their families, the long-brewing anti-Catholic feelings in the country boiled over. Take this paragraph that describes the cartoon above:
“[Thomas] Nast’s anti-Irish cartoons focus on the Irish as a destructive and lying group, who endangered American society. In the immediate aftermath of the Orange Riot of July 12, 1871 in New York City, in which Irish Catholics clashed with the National Guard protecting an Irish Protestant parade, Nast drew a number of anti-Irish cartoons for Harper’s Weekly. One cartoon illustrated the Draft Riots of July 1863, where Irish Catholics attacked African-Americans throughout New York City. At the top of the drawing Nast wrote that the Irish Catholic is bound to respect “no caste, no sect, no nation, any rights,” highlighting the believed lack of respect the Irish immigrants had for American society. Furthermore, the contrast between the Irish and the Anglo-Saxons in this cartoon clearly shows the Irish in negative light. While the Anglo-Saxons are drawn as regular looking people, the Irish are drawn with ape-like faces illustrating their inferiority as well as the lack of intelligence. Such depictions of Irish were not limited to Nast, with other papers such as Puck and Judge also using caricatures of Irish as primitive and violent.”
—“Thomas Nast Anti-Irish Cartoons”, Catholic Historical Research Center
As I said, anti-Catholic sentiment had been a thing in the U.S. before the famine. There were the Bible Riots in Philadelphia, where anti-Catholic mobs set homes and churches on fire, killing dozens and wounding far more. And I want to emphasize that popular perception was that Catholicism was the religion of invaders. Most of the English colonists had been protestant, and many of the people who participated in the riots and demonstrations were part of so-called “Nativist” organizations, out to protect “real American culture.”
To be perfectly clear, I say so-called because none of them were members of Native America tribes. These were white mutts just like me, whose ancestors had come over mostly from Holland and England just a few generations before and either participated in or profited from the systemic slaughter and displacement of America’s indigenous peoples.
Anyway, the Archbishop of New York had a wall built around St. Patrick’s Cathedral during this time, and the Ancient Order of Hibernians (a pro-Irish group) stationed men armed with muskets around many catholic churches in cities where tensions were high. This is the same organization that sponsored (and in some places still sponsors) many of the St. Patrick’s Day parades throughout the U.S. today.
St. Patrick’s Day parades, during the 19th Century and well into that the 20th, were acts of political protest. Police and National Guard units were sometimes sent in beat up and arrest as many of the parade participants as possible. When Harry S. Truman first participated in the New York City parade in 1948, it was a big deal.
St. Patrick’s Day Parades were Irish Pride Parades—people marched to protest inequality, anti-Irish prejudice, anti-Catholic prejudice, and to honor previous generations who endured those riots, police assaults, and so on.
And during those turning point years, after Irish-America cops fought for the right to march in their uniforms, there was a bit of controversy in some parts of the community—people who were old enough to remember when riot police were sent in to stop the parade.
Now, most people think they are just big parties. Green beer! Everyone’ Irish on St Paddy’s Day! Right? Right?
Over the last few years some of the big city St Patrick’s Day Parades have begun to allow gay Irish-American groups to participate in the parades. But not everywhere. And before you try to argue that since St Patrick is a religious figure (though he was never canonized by a Pope, so not officially a saint), remember all that green beer and cheap Irish whiskey shots at bars? All the raucous behavior and public drunkenness at the parades?
It is not a religious event.
The St Patrick’s Day Parades in America have always been political events. They were originally about fighting discrimination. They are supposed to be about pride in being Irish, right?
Guess what? A lot of Irish-Americans are queer. Hell, a lot of Irish people are queer. The current Prime Minister of Ireland is an openly gay man! He brought his husband with him when he met with the Vice President last week, and then our very homophobic Veep had to stand by and smile diplomatically while the Prime Minister gave an anti-discrimination speech. In 2015, Ireland became the first country in the world to legalize same-sex marriage by popular vote!
My own heritage is mixed, like a lot of pasty-pale-skinned Americans. A chunk of my dad’s ancestors came to the U.S. from Ireland, but they were descended from Anglo occupiers who invaded Ireland in the 15th Century. Many of my mom’s ancestors came from Ireland and were poor Irish Catholics. There are conflicting stories in the family about exactly how and when each branch converted to evangelical Protestant, but, my great-grandpa was proud of his Irish roots, and told stories of how his great-grandpa struggled to find work after coming to America during the potato famine.
So, I think I have at least a bit of a right to state an opinion on Irish Pride Parades. And this queer fairy descended from more than a few Irish immigrants, thinks that telling queer Irish-Americans they can’t march in a St Patrick’s Day Parade is bigoted, backward thinking best described as pure blarney.