Defining gay-friendly city as a space of resistance for Indonesian gays in Paris and Jakarta

Migration is associated with the search for a more permissive environment. By linking Paris as a place of attachment, the author sees that Paris in this case can be indicated as the “home” for Indonesian gays. The feeling of “full gay” is a feeling that they never get when they stay in Indonesia. That is why many Indonesian gays decide to move out of Indonesia in any way regardless of the difficulties they face in the destination country. This paper answer two questions: what do we understand by “Gay-friendly city”? And if we talk about Jakarta, “can Jakarta be categorized as a gay-friendly city”? The author interviewed eight Indonesian gays directly in Paris with the naturalistic paradigm and analyzed with the qualitative research, and what will be found in this paper is the narrative of the eight informants. It can be said that the Indonesian gays who have migrated to Paris do not feel that their lives have been wasted. They do diaspora by going to gay bars and participating in gay pride parades. What they feel is a feeling of freedom to be able to channel their gender and sexual expression, and they found that Paris as a gay-friendly city is a kind of space of resistance.

Gay Pride in the Urban New South: Politics, Neighborhood, and Community in Atlanta and Charlotte

Atlanta, Georgia, and Charlotte, North Carolina, serve as urban centers of the Southeast and archetypal New South cities. In the last decades of the twentieth century, city and corporate leaders in Atlanta often welcomed the growth of gay visibility and the resulting queer tourism. While Charlotte’s leaders promoted growth and longed to be like Atlanta, they rebuffed queer visibility. For many queer people, Atlanta lived up to an oft-repeated maxim; it was a city too busy to hate. Charlotte’s pattern of significant and sustained growth throughout the twentieth century led to its well-chosen Chamber of Commerce slogan, labeling the city as a great place to make money, which proved true for many queer people. Still, this financial success did not equal support. City politicians often set aside opportunities to exploit the burgeoning gay market while rejecting Charlotte’s queer citizens wholesale.

Conclusion

This conclusion takes stock of homosexual politics—ways of thinking, feeling, and talking about homosexuality—at the end of the 1970s. The partial decriminalization of sex between men in 1969 offered West German homosexuals a precarious foothold in society. A decade on, that foothold had become somewhat more secure. Yet, as the possibility of public recognition and integration into society became more tangible, the ambivalence engendered by this prospect became all the more pronounced. This conclusion shows that three trends gradually came together at the end of the decade: a focus on ‘self-help’, the language of human rights, and a greater engagement with the parliamentary system. The chapter also discusses the first ‘gay pride’ events in Germany, which were organized in 1979 to commemorate the Stonewall Riots, which took place in New York City a decade earlier. It argues, nevertheless, that gay liberation should not be analysed or remembered only through the prism of pride. Instead, the ambivalence of gay liberation takes centre stage.

The Ambivalence of Gay Liberation

This book explores ways of thinking, feeling, and talking about homosexuality in the 1970s, an influential decade sandwiched between the partial decriminalization of sex between men in 1969, and the arrival of the HIV/AIDS crisis in the early 1980s. Moving beyond divided Cold War Berlin, this book also shines a light on the scores of lesser-known West German towns and cities that were home to a gay group by the end of the 1970s. Yet gay liberation did not take place only in activist meetings and on street demonstrations, but also on television, in magazine editorial offices, ordinary homes, bedrooms—and beyond. In considering all these spaces and individuals, this book provides a more complex account than previous histories, which have tended to focus only on a social movement and only on the idea of ‘gay pride’. By drawing attention to ambivalence, this book shows that gay liberation was never only about pride, but also about shame; characterized not only by hope, but also by fear; and driven forward not just by the pushes of confrontation, but also by the pulls of conformism. Ranging from the painstaking emergence of the gay press to the first representation of homosexuality on television, from debates over the sexual legacy of 1968 to the memory of Nazi persecution, The Ambivalence of Gay Liberation is the first English-language book to tell the story of male homosexual politics in 1970s West Germany. In so doing, this book changes the way we think about this key period in modern queer history.

Afterword and Timeline: On Becoming a Citizen

Throughout the course of the twentieth century and into the twenty-first, women's claims to citizenship in their own right have gradually been recognized in Europe and the US, though some exceptions still remain (as charted in a parallel chronology). Yet citizenship remains tied to broad cultural assumptions about gender and enforces gender norms. The resurgence of nationalism in the twenty-first century suggests and the success of "gay pride" movements may have shifted shame away from sexual orientation and onto national belonging, but the question remains whether the underlying structural ideological isomorphism has shifted.

Introduction

The coming out of Ellen Degeneres in the 1990s marked a significant moment in the history of gay pride, and analysis of an episode of her controversial sitcom featuring Emma Thompson shows how, at the end of the twentieth century, shame was shifting from being associated with revelations about sexual orientation to questions of national origin. However, the moment underscores the continued close connection between perceptions about sexual types and national types in popular thinking that informs the core of Women, Citizenship, and Sexuality.

The Depiction and Ethic of Pride in the Work of Countee Cullen

Countee Cullen’s literary oeuvre emerged in a cultural context wherein Harlemite leaders took pride in an emerging intellectual and literary vanguard. Interestingly, Cullen’s work foregrounds many of the negative aspects of both personal and group pride. Pride for Cullen is typically unnatural, a compensatory excrescence to be shed or managed; this corresponds more closely to a Christian than to a pagan ethos of pride. As regards pride in one’s group identity, although readings of Cullen in terms of gay pride would be anachronistic, he deliberately treats the topic of racial pride—particularly in his novel One Way to Heaven, wherein pride figures a structurally integral leitmotif.

Masculine ideology and Black men who have sex with men’s interest in HIV pre-exposure prophylaxis (PrEP)

We examined how traditional masculinity and stigma surrounding HIV pre-exposure prophylaxis (PrEP) affect PrEP interest among Black men who have sex with men (BMSM). One hundred twenty-three men attending a Black Gay Pride event completed measures assessing traditional masculinity, PrEP stigma, and PrEP interest along with two behavioral measures of interest in PrEP. Results demonstrated that avoidance of femininity directly related to interest in PrEP and indirectly through conformity to heterosexual self-presentation. Further, PrEP stigma differentially moderated both of these relationships. Interventions designed to improve engagement of PrEP for BMSM should be attentive to traditional masculinity as a barrier.