Let's dive into the awesome history of the LGBTQ+ social movements! We're talking about courageous people who fought really hard to secure their rights and make things better for the LGBTQ+ community.
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Throughout history, LGBTQ+ social movements have emerged in response to widespread persecution and discrimination against people who identify as lesbian, gay, bisexual or transgender.
These movements were a direct response to the repressive actions of religious, governmental, and medical institutions. Laws and societal norms that criminalize same-sex relationships and deviate from traditional gender roles and appearances perpetuate homophobia and stigma.
Cases of persecution have often attracted attention with public trials, bans, medical convictions and sermons that reinforced social prejudices. These repressive measures have not only marginalized the LGBTQ+ community, but also raised their awareness among the general population.
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Without organized resources and support, those who recognized their sexual or gender identity and the risks involved had limited opportunities to find solidarity.
However, the 18th and 19th centuries marked a turning point in scientific and political development. The rise of the public media, the emergence of human rights ideals, and the availability of banned sex literature and research gradually brought together activists from all walks of life.
These activists drew inspiration and courage from sympathetic medical studies, secret literature, and the growing climate of democratic values.
The combination of increased awareness, increased visibility and the pursuit of equality has paved the way for the advancement and empowerment of LGBTQ+ individuals and communities.
The 20th century marked the beginning of a significant movement recognizing the rights of gays and lesbians. This movement gained momentum amidst the feminist wave and new understandings of cultural diversity.
However, throughout the 150-year journey of homosexual social movements, spanning from the 1870s to the present day, leaders and activists faced the complex task of addressing the distinct concerns and identity issues of various groups within the LGBTQ+ community.
The struggles of gay men, lesbian women, and those identifying as gender variant or nonbinary were not always adequately represented by the dominant voices of white, male, and Western activists. In many instances, women were excluded altogether, further complicating the broader LGBTQ+ agenda.
To understand the origins of LGBT activism, historians acknowledge the existence of evidence documenting homosexual activities and same-sex love in diverse cultures, regardless of whether such relationships were accepted or persecuted.
From ancient Israel, where homosexuality is prohibited in the Bible, to Ancient Greece, where same-sex desire thrived among both men and women, diverse manifestations of homosexuality have been observed throughout history.
Moreover, evidence of individuals living as a different gender than assigned at birth also dates back centuries.
Accounts of same-sex desire in the lyrics of Sappho in the seventh century BCE, as well as cultural practices of raising youths as the opposite sex in societies ranging from Albania to Afghanistan, showcase alternatives to the Western male-female and heterosexual binaries that thrived across different cultures and time periods.
Knowledge of these realities gradually reached the West through the diaries of travelers, church records of missionaries, journals of diplomats, and reports by medical anthropologists.
However, these accounts were often influenced by the biases of Western or White observers, perpetuating beliefs that portrayed homosexual practices as foreign, savage, medical issues, or evidence of a lower racial hierarchy.
The peaceful acceptance of transgender and bisexual individuals in indigenous civilizations encountered resistance from European and Christian colonizers, adding further layers of complexity to the historical narrative of LGBT acceptance and activism.
In the age of European exploration and empire-building, Native American, North African, and Pacific Islander cultures accepting of “Two-Spirit” people or same-sex love shocked European invaders who objected to any deviation from a limited understanding of “masculine” and “feminine” roles.
The European powers enforced their own criminal codes against what was called sodomy in the New World: the first known case of homosexual activity receiving a death sentence in North America occurred in 1566, when the Spanish executed a Frenchman in Florida.
Against the emerging backdrop of national power and Christian faith, what might have been learned about same-sex love or gender identity was buried in scandal.
Ironically, both wartime conflict between emerging nations and the departure or deaths of male soldiers left women behind to live together and fostered strong alliances between men as well. Same-sex companionship thrived where it was frowned upon for unmarried, unrelated males and females to mingle or socialize freely.
Women’s relationships in particular escaped scrutiny since there was no threat of pregnancy. Nonetheless, in much of the world, female sexual activity and sensation were curtailed wherever genital circumcision practices made clitoridectomy an ongoing custom.
Where European dress—a clear marker of gender—was enforced by missionaries, we find another complicated history of both gender identity and resistance.
Biblical interpretation made it illegal for a woman to wear pants or a man to adopt female dress, and sensationalized public trials warned against “deviants” but also made such martyrs and heroes popular: Joan of Arc is one example, and the chilling origins of the word “faggot” include a stick of wood used in public burnings of gay men.
Despite the risks of defying severe legal codes, cross-dressing flourished in early modern Europe and America.
Women and girls, economically oppressed by the sexism which kept them from jobs and economic/education opportunities designated for men only, might pass as male in order to gain access to coveted experiences or income.
This was a choice made by many women who were not necessarily transgender in identity. Women “disguised” themselves as men, sometimes for extended periods of years, in order to fight in the military (Deborah Sampson), to work as pirates (Mary Read and Anne Bonney), attend medical school, etc.
Both men and women who lived as a different gender were often only discovered after their deaths, as the extreme differences in male vs. female clothing and grooming in much of Western culture made “passing” surprisingly easy in certain environments.
Moreover, roles in the arts where women were banned from working required that men be recruited to play female roles, often creating a high-status, competitive market for those we might today identify as trans women, in venues from Shakespeare’s theatre to Japanese Kabuki to the Chinese opera.
This acceptance of performance artists, and the popularity of “drag” humor cross-culturally, did not necessarily mark the start of transgender advocacy, but made the arts an often accepting sanctuary for LGBT individuals who built theatrical careers based around disguise and illusion.
The era of sexology studies marks a pivotal moment when a privileged group of medical authorities began advocating for limited tolerance towards individuals they referred to as "invert."
Prior to the 19th century, Western history lacked formal studies on what we now identify as homosexuality, with only medical texts associating women with larger clitorises as "tribades" and severe punishment codes targeting male homosexual acts.
Early attempts to comprehend the diverse spectrum of human sexual behavior came from European doctors and scientists like Carl von Westphal (1869), Richard von Krafft-Ebing (1882), and Havelock Ellis (1897).
While their writings acknowledged the existence of a natural homosexual or bisexual orientation within a segment of the population, Krafft-Ebing and Ellis also classified a "third sex" as degenerate and abnormal.
Sigmund Freud, writing during the same period, did not view homosexuality as an illness or a crime, regarding bisexuality as an innate aspect resulting from undetermined gender development in the womb.
However, Freud also believed that lesbian desires were a form of immaturity that women could overcome through heterosexual marriage and male dominance.
These writings gradually reached a curious public through magazines and presentations, captivating men and women eager to learn more about individuals similar to themselves.
Figures like Radclyffe Hall, an English writer who embraced the notion of being a "congenital invert," willingly identified with these ideas. German researcher Magnus Hirschfeld took the initiative further by establishing Berlin's Institute for Sexual Science, which became Europe's premier library archive on gay cultural history.
Hirschfeld's efforts, along with Germany's more liberal laws and flourishing gay bar scene between the two World Wars, contrasted with the backlash faced by gay and lesbian writers such as Oscar Wilde and Radclyffe Hall in England.
However, with the ascent of Hitler's Third Reich, Germany's once demonstrated tolerance, including that of the Scientific Humanitarian Committee, vanished. Hirschfeld's esteemed library was destroyed, and the Nazis incinerated its books on May 10, 1933.
This captivating journey unravels the emergence of sexology and its impact on understanding human sexuality.
It reveals the complexities of societal attitudes and the precarious balance between acceptance and repression, shaping the experiences of individuals whose identities and desires challenged prevailing norms.
