-Why is it important for contemporary queer activists to know and understand queer history? What examples from the past are especially important to consider? Why?
Understanding queer history is vital to moving forward as a more just and peaceful society. In a perfect world, I would hope every person has an opportunity to study or learn more about queer history. Unfortunately, our society has yet to even get past understanding queerness, much less queer history. With this more realistic mindset, I think the people leading the battle for queer activism should be well versed in queer history because it provides a framework for creating more queer history.
The purpose of studying history, in general, is to recognize and analyze the past and apply those ideas to the present or future. More specifically pointing to queer history, the importance of understanding it lies within visibility. Because of the oppression against queer people and communities, a lot of queer history was lost. The first step in changing society is bringing queer history to the table. I think the way to introduce queer history into mainstream culture, for example teaching queer history in high school, can only be started by influencers. I consider queer activists to be a kind of “influencer” and for that reason think any activist should either be pushing for more queer history examining, or using their knowledge of queer history to support their current fights/struggles.
That answers the question of why activists should understand queer history, but the follow up question to that is— What queer history should activists be studying? Based on my new and small understanding of queer history, two historically queer movements stand out to me. The Homophile Movement starting in 1950 and Lesbian Feminism in the 1970s serve as examples and reference that could be useful knowledge for a queer activist.
The Mattachine Society, was born out of the 1950 homophile movement. In reference to Rupp, “The organization sponsored discussion groups, developed a theory of homosexuals as a cultural minority, fought police harassment, and in 1953 even began to publish a magazine, One” (Rupp 162). Despite all these positive additions to queer culture at the time, the governing body of the society was revolted against. Unfortunately, the new leaders wanted the mission of the organization to revolve more around acceptance in society. In fact they insisted that— “the sex variant is no different from anyone else except in the object of his sexual expression” (Rupp 162). The historical impact the Mattachine Society had on queer movement is admirable, but problematic. Yet Rupp indicates why this society was still important, “The accommodationist strategy won important allies among religious leaders, civil libertarians, psychologists, and attorneys, and the movement continued to fight for basic civil liberties” (Rupp 162). The Mattachine made a decision to sacrifice some identity, in order to progress and move forward the queer justice fight. Without examining the Mattachine Society in depth, they look problematic, because they were. Rupp identifies the clear opposition to the Society, “We don’t want people to know we look like everybody else. As long as they think everyone’s a screaming queen with eyelashes, we’re safe” (Rupp 164). The fight for queer justice in today’s world would completely argue against the sacrifice of identity, but it can be argued that without the progress the Mattachine Society made that there wouldn’t even be conversations about self identity. Rupp even combats the arguments against the Mattachine Society, “Yet in general the male homophile movement built sturdier bridges to traditional gay male life in the bars and on the streets” (Rupp 164).
After studying this, I put myself into the shoes of an activist, to understand how it could benefit them. I think understanding the Mattachine Society shows an example of creating larger movements that can make a true impact. Creating a whole movement, or even being part of one, can be very difficult. This example illustrates how we must look at queer movements as long term. Yes, it is true there were issues with the homophile movement, and definitely areas for improvement, but in the end their goal was reached, and benefited the queer community. Unfortunately we do not live in a perfect world where movements work out seamlessly and require no compromise, but thankfully we have this queer history to learn from.
Although understanding the Mattachine Society can be helpful for an activist, this movement left out a large player in queer history— women. As D’Emilio points out, “Lesbians who framed their identity primarily through their homosexuality, lesbians whose personal ties to gay men were stronger than their ties to heterosexual women, and those who were more attracted to the reform of politics of gay rights, all struggled to make a home for themselves in a male-dominated movement” (D’Emilio 15). These women were being excluded from their own fight, and had to separate in order to push their needs forward. Lesbian Feminism had two goals, first to separate themselves from the dominant rhetoric (which was male), and to make more lesbian places where a community could be created (D’Emilio 16). With struggle and many failings, overall these goals were successful.
The takeaway from Lesbian Feminism, from the perspective of an activist, is that all identities deserve to have their needs met, and if they aren’t, that these marginalized groups can take lead, and fight for themselves. As an activist it is important to consider all people, so I think it is the duty of queer activists to fight for what they are passionate about, specifically underrepresented groups. This conclusion can only be made after one studies and understands the history of Lesbian Feminism, therefore furthering my point that activists need to understand queer history.
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