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The following year, on the second anniversary, marches spread to Paris, London, Berlin, and Stockholm. Pride was born. Marsha P.

The two founded Street Transvestite Action Revolutionaries , a community project created to help young drag queens made homeless. Both were self-described gay men and drag queens who made this world a better place.

Rivera advocated on behalf of transgender people, feminine presenting men, and butch women at Prides around the world. Given how incomplete our picture of lesbian history is, and how precarious its preservation continues to be, the NCLR was deeply irresponsible to render a Black butch lesbian invisible within her own story.

Their posts reminded me of a young adult novel I once read about schoolchildren in Texas just after desegregation.

At the Christmas concert, a little Black girl lifts the rafters with her voice. She stands behind the curtains as a little white girl, dressed as an angel, mimes along on the middle of the stage and receives rapturous applause.

There is a long, painful history of Black women being denied credit for their achievements, of Black lesbians being erased altogether.

And NCLR extended it. Marsha and Sylvia, in their own words, were gay men and drag queens — unconventional men, but men all the same.

And the way history is constructed, we are taught to valorize men and men only. The tension between radical and queer gender politics have become explosive.

Misogyny has been a problem in the LGBT community since it first began, because misogyny is at the core of society — and while the community is centered around challenging the politics behind most social ills, misogyny somehow keeps getting a free pass.

To this day, misogyny is still a fracture in the foundation of a shared LGBT solidarity. Even though lesbian feminists have been talking about it for at least forty years, the issue remains widely ignored.

Racism divides us too. There needs to be scope for those of us under the rainbow umbrella to talk about how we have been pushed to the margins when we came looking for shelter.

And if we learn one thing from the shared experience of being outsiders in a heterocentric world, it should be the importance of finding ways to acknowledge and accept the existence of our differences within the community.

Until we can collectively negotiate difference, we will keep on being locked into pointless cycles of rivalry.

A Black feminist I greatly respect once said something that has stayed with me and shaped my approach to collective struggle.

She said that we needed to stop fighting over the same tiny bit of space, because that mentality of scarcity kept us from looking at the bigger picture.

Why should we try to take that tiny bit of space and recognition from each other when the most powerful people — white, straight, wealthy, able-bodied, middle class, and all the rest of it — have the vast majority of space in public life?

But she still never saw herself represented. Kinsey Clarke June 2, First published in , Kindred is about a young Black woman, Dana, who lives with her white husband in Los Angeles.

Until, that is, she finds herself repeatedly transported back in time to a slave plantation in antebellum Maryland, where she must save the life of Rufus, her white forefather.

So I was surprised—and secretly delighted—when a cursory Google search informed me that Butler was a lesbian. Although she never discussed her sexuality publicly, there have been differing opinions on her sexuality.

However, her contemporaries have confirmed that she was gay. By that time, I was in my junior year of college and just beginning to accept my own sexuality.

But it took years for me to admit it, even to myself, because of my conservative Evangelical upbringing and the heterosexual expectations that came with it.

In a way, I felt like Dana: completely in over my head in a world that could violently reject me, and struggling to reconcile what living truthfully in my identity would mean for me socially and personally, not to mention how it would affect my familial relationships.

And here I was, reading her most celebrated novel and connecting the dots from Butler and her characters to myself.

And for the record, that was a lot of Black history. I attended Black churches and Black schools that had Black teachers who were more than willing to incorporate some kind of Black history into every lesson they taught.

But alongside stories about people like Rosa Parks and Ida B. Wells, I learned another lesson: that all our heroes are straight.

There was Ruth Ellis , the first Black woman in Detroit to own a printing company with her partner, Babe.

Together, they provided refuge to gay youths in their own home.

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So I was surprised—and secretly delighted—when a cursory Google search informed me that Butler was a lesbian. Although she never discussed her sexuality publicly, there have been differing opinions on her sexuality.

However, her contemporaries have confirmed that she was gay. By that time, I was in my junior year of college and just beginning to accept my own sexuality.

But it took years for me to admit it, even to myself, because of my conservative Evangelical upbringing and the heterosexual expectations that came with it.

In a way, I felt like Dana: completely in over my head in a world that could violently reject me, and struggling to reconcile what living truthfully in my identity would mean for me socially and personally, not to mention how it would affect my familial relationships.

And here I was, reading her most celebrated novel and connecting the dots from Butler and her characters to myself. And for the record, that was a lot of Black history.

I attended Black churches and Black schools that had Black teachers who were more than willing to incorporate some kind of Black history into every lesson they taught.

But alongside stories about people like Rosa Parks and Ida B. Wells, I learned another lesson: that all our heroes are straight. There was Ruth Ellis , the first Black woman in Detroit to own a printing company with her partner, Babe.

Together, they provided refuge to gay youths in their own home. There was Barbara Jordan , the first Black congresswoman from the Deep South, who got shit done during the Watergate scandal and championed immigration reform in the s.

But few adults in my life were willing to talk to kids about the sexuality of our heroes. That Black gay people not only shaped history, but paved the way for a lot of their straight—and more famous—counterparts was withheld from me, and if my experience in one of the Blackest school districts in America was any indication, it was withheld from a lot of other Black children, too.

Homophobia played a part, of course. The following year, on the second anniversary, marches spread to Paris, London, Berlin, and Stockholm.

Pride was born. Marsha P. The two founded Street Transvestite Action Revolutionaries , a community project created to help young drag queens made homeless.

Both were self-described gay men and drag queens who made this world a better place. Rivera advocated on behalf of transgender people, feminine presenting men, and butch women at Prides around the world.

Given how incomplete our picture of lesbian history is, and how precarious its preservation continues to be, the NCLR was deeply irresponsible to render a Black butch lesbian invisible within her own story.

Their posts reminded me of a young adult novel I once read about schoolchildren in Texas just after desegregation.

At the Christmas concert, a little Black girl lifts the rafters with her voice. She stands behind the curtains as a little white girl, dressed as an angel, mimes along on the middle of the stage and receives rapturous applause.

There is a long, painful history of Black women being denied credit for their achievements, of Black lesbians being erased altogether.

And NCLR extended it. Marsha and Sylvia, in their own words, were gay men and drag queens — unconventional men, but men all the same.

And the way history is constructed, we are taught to valorize men and men only. The tension between radical and queer gender politics have become explosive.

Misogyny has been a problem in the LGBT community since it first began, because misogyny is at the core of society — and while the community is centered around challenging the politics behind most social ills, misogyny somehow keeps getting a free pass.

To this day, misogyny is still a fracture in the foundation of a shared LGBT solidarity. Even though lesbian feminists have been talking about it for at least forty years, the issue remains widely ignored.

Racism divides us too. There needs to be scope for those of us under the rainbow umbrella to talk about how we have been pushed to the margins when we came looking for shelter.

And if we learn one thing from the shared experience of being outsiders in a heterocentric world, it should be the importance of finding ways to acknowledge and accept the existence of our differences within the community.

Until we can collectively negotiate difference, we will keep on being locked into pointless cycles of rivalry. A Black feminist I greatly respect once said something that has stayed with me and shaped my approach to collective struggle.

She said that we needed to stop fighting over the same tiny bit of space, because that mentality of scarcity kept us from looking at the bigger picture.

Why should we try to take that tiny bit of space and recognition from each other when the most powerful people — white, straight, wealthy, able-bodied, middle class, and all the rest of it — have the vast majority of space in public life?

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