Making a Minority: Understanding the Formation of the Gay and Lesbian Movement in the United States

2012 ◽  
pp. 377-402 ◽  
Author(s):  
STEPHEN ENGEL
2017 ◽  
Vol 23 (7) ◽  
pp. 550-556 ◽  
Author(s):  
Tshepo Masango Chéry

Queer Ugandans operate as identity fugitives, a term to describe the ways gay and lesbian Ugandans cannot share their whole selves in the public domain and sometimes even in policed private spheres. Lesbian, gay, bisexual, transgender, and queer (LGBTQ) organizers have responded by creating refuges for endangered and alienated queer Ugandans. These spaces are sacred because they resist homophobic sites of hostility throughout Uganda. In June of 2016, the Ugandan LGBTQ community commemorated victims of the Orlando massacre in the United States as they meditated on the fragility of queer life globally. The violence at Pulse nightclub in Orlando reinforced the precariousness of these cultivated sacred spaces. The LGBTQ community in Uganda bravely commemorated the victims of the massacre by creating a transnational site of mourning, one that highlighted the dynamism of queer expression even under government sanctioned societal oppression.


Author(s):  
Rebecca T. Alpert ◽  
Jacob J. Staub

This chapter tells how one Jewish denomination, the Reconstructionists, came to accept gay men and lesbians in their school for training rabbis in 1984, making Reconstructionist Rabbinical College (RRC) the first school for training rabbis to admit and ordain openly gay and lesbian students and only the second denomination in the United States to formally allow gay and lesbian religious leadership. This move was particularly bold at a time when other religious organizations, even liberal ones, were actively barring gay men and lesbians from the clergy. The story of RRC’s shift in policy between 1979 and 1992 reveals the tangled and uneven nature of institutional and ideological change in sexual and religious mores. At first glance, much about the shifts in RCC’s processes and practices does not seem “religious”—if by that term we mean formal teaching, ritual practice, or textual interpretation. But institutional practices and decisions about policy were also deeply tied to, shaped by, and productive of religious meanings. The story of how RRC came to accept the ordination of gays and lesbians as rabbis highlights the complicated relationship between policy and practice.


2005 ◽  
Vol 35 (2) ◽  
pp. 303-319 ◽  
Author(s):  
ANTHONY J. NOWNES ◽  
DANIEL LIPINSKI

An event-history analysis of the disbandings of nationally active gay and lesbian rights advocacy groups in the United States for the period 1945–98 is presented. Specifically, the hypothesis (which comes from population-ecology theory) is tested that the survival prospects of gay and lesbian rights interest groups are related non-monotonically to the number of groups in the population (i.e., density). The statistical analyses presented support the hypothesis: as density rises from near zero to high, the death rate first decreases but eventually increases. Several other hypotheses are also tested, and among the findings is the following: the survival prospects of gay and lesbian rights interest groups are related non-monotonically to group age – as group age increases, a group's probability of death first rises but then decreases.


2018 ◽  
Vol 8 (1) ◽  
pp. 91-104 ◽  
Author(s):  
Rachel Skrlac Lo

This article explores contemporary childhoods through a lens of epistemic privileges and injustices in order to consider the experiences of children whose family models may not reflect the heterosexual norm. More than 14 million children in the United States have one or more gay parents. As the legal definition of marriage in the United States now recognizes same-sex partnerships, it is likely that this official number will increase. The experiences of children with gay and lesbian parents are often overlooked due to public sentiment toward gay partnerships and parenting, but the changing legal status of gay marriage around the world may indicate a shift in sentiment toward these family structures. For childhood studies researchers, this shift will provide opportunities to conduct studies with children whose voices largely were silenced or omitted from past and current scholarship. Particularly, young children with gay parents are in a unique position to describe the world since they must navigate between their homonormative private worlds and the heteronormative world of public institutions. Drawing on queer theory and incorporating the concept of intersectionality, I posit that applying Fricker’s concept of epistemic injustice to studies of childhood may reveal new ways to identify systemic and cultural biases including heteronormativity and adult–child power asymmetries. Examining issues of epistemic injustice through a queer lens and using intersectional methods may elucidate aspects of childhood culture that are misunderstood or absent from the scholarship.


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