45 20 2500 https://exhibits.lgbtran.org/files/original/d6d68ae5fcb935b038423acc83a80681.jpg dd322425a0b8baffcb98eac5b429fc8a Person An individual. Text Any textual data included in the document Haven Herrin is a queer, trans* white Southerner from Texas. They are in love with the organizing of Soulforce because it deeply connects the spiritual, the personal, and the political in the work of challenging Christian Supremacy. Haven started with Soulforce in 2005 as an Equality Ride Co-Director, a recurring tour of the campuses of the Religious Right. From that work unfurled an understanding of the Religious Right as a centuries long project premised upon colonization, white supremacy, and patriarchy and the stake that LGBTQI people have in ending that order. Haven loves nothing more than creating the space for everyday activists to locate and embrace their power and wholeness. They approach organizing as an artist and designer, and dance keeps their spirit alive in these challenging times. (This biographical statement provided by Haven Herrin.) Biographical Text Haven Herrin is a queer, trans* white Southerner from Texas. They are in love with the organizing of Soulforce because it deeply connects the spiritual, the personal, and the political in the work of challenging Christian Supremacy. Haven started with Soulforce in 2005 as an Equality Ride Co-Director, a recurring tour of the campuses of the Religious Right. From that work unfurled an understanding of the Religious Right as a centuries long project premised upon colonization, white supremacy, and patriarchy and the stake that LGBTQI people have in ending that order. Haven loves nothing more than creating the space for everyday activists to locate and embrace their power and wholeness. They approach organizing as an artist and designer, and dance keeps their spirit alive in these challenging times. (This biographical statement provided by Haven Herrin.) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Haven Herrin Haven Herrin Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Queer Religion Boston Description An account of the resource Items for the Boston Queer Religious History exhibit Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Havurat Shalom Description An account of the resource Location of Havurat Shalom in Somerville, Massachusetts https://exhibits.lgbtran.org/files/original/eb19e6e4d920da319e0a62d2d9d50913.jpg e2be2541aadfa422733c8ceed37b9358 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Queer Religion Boston Description An account of the resource Items for the Boston Queer Religious History exhibit Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Havurat Shalom Description An account of the resource The front facade and porch of the house in which Havurat Shalom meets. A small sign to the right of the front door reads, in English and Hebrew, "Havurat Shalom Community." Source A related resource from which the described resource is derived "File:Havurat Shalom, Somerville MA.jpg" by John Phelan is licensed under CC BY-SA 4.0. To view a copy of this license, visit https://creativecommons.org/licenses/by-sa/4.0?ref=openverse. https://exhibits.lgbtran.org/files/original/e461a71bcbd03b3c91c55d97a3ece9b7.jpg 08d50c36375aa4c60c8b0d1f9f047cea Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Historical Development of BIPOC Trans-spiritual Leadership YouTube Video A video hosted on YouTube. YouTube ID Eleven-character ID assigned by YouTube A5nQZ7_ApM4 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource He Inoa Mana (A powerful name) | Hinaleimoana Wong-Kalu (Kumu Hina) | TEDxMaui Source A related resource from which the described resource is derived https://en.wikipedia.org/wiki/Hinaleimoana_Wong-Kalu TEDx Talks https://www.youtube.com/watch?v=A5nQZ7_ApM4 Photo https://www.animationxpress.com/animation/exclusive-animated-short-kapaemahu-could-be-the-first-ever-hawaiian-film-to-be-nominated-for-oscars/ Description An account of the resource Kumu Hina, an educator, social and political activist, and Hawaiian cultural practitioner, shares her experience as a transgendered woman exploring her half Hawaiian, half Chinese ancestry. In her talk, she shares about a recent trip to China which unexpectedly connected her to her family there, and the realizations this new connection is bringing to her about the origins of identity. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Shower of Stoles Description An account of the resource Items (stoles) for the Shower of Stoles exhibit Stole A stole in the Shower of Stoles exhibit Honoree The person honored by the creation of thestole. Hearts on Fire - Reconciling Ministries Network's Convocation (Solidarity Stole) Stole Text Hearts on Fire Reconciling Ministries Network’s Convocation Lake Junaleska, NC September 2-5, 2005 This gathering of RMN was protested by the Ku Klux Klan. This stole, and hundreds like it, was created by Parents Reconciling Network, an extension ministry of RMN. These stoles are distributed at every gathering of RMN and the wider United Methodist Church as a visible witness in support of ending the denomination’s anti-homosexual stance. Denomination United Methodist Church Contribution Date 2006 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context 1174 Title A name given to the resource Hearts on Fire - Reconciling Ministries Network's Convocation (Solidarity Stole) Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Lake Junaleska, North Carolina (USA) Ally Methodist North Carolina Ordination Reconciling Ministries Network (formerly Reconciling Congregation Program) United Methodist Church https://exhibits.lgbtran.org/files/original/a3c31cd67138cf222fc7180c3f9b0df6.jpg 843c8e023cbdf04ab1a93c250b770c9a Person An individual. Text Any textual data included in the document Heather White (Ph.D., Princeton University) is Visiting Assistant Professor in Religion and Queer studies at the University of Puget Sound, with a joint appointment in the Department of Religious Studies and the Gender & Queer Studies Program. Professor White is a specialist in American Religions with a research focus on sexuality, gender, and twentieth century social movements. Her first book, Reforming Sodom: Protestants and the Rise of Gay Rights was published by the University of North Carolina Press in 2015. The book has been featured in Huffington Post, Religion and Politics, the L.A. Review of Books, and Religion Dispatches, and it was listed in the top ten “best LGBT nonfiction of 2015” by the Bay Area Reporter. She is also co-editing an anthology (with Gillian Frank and Bethany Moreton), titled Devotions and Desires: Religion and Sexuality in the Twentieth Century United States. Professor White has given invited talks and keynote lectures at the Birkbeck Institutes at the University of London, Otterbein University in Ohio, and Columbia University. She serves on the advisory board of the LGBT Religious Archive Network, and is a steering committee member of the Queer Studies in Religion group of the American Academy of Religion. At the University of Puget Sound, she teaches courses on twentieth century religion and queer politics, the history of Christianity and sexuality, religion in America, Introduction to Gender, Queer and Feminist Studies, well as other classes in gender, feminist and queer studies. https://www.pugetsound.edu/faculty-pages/hwhite Biographical Text Heather White (Ph.D., Princeton University) is Visiting Assistant Professor in Religion and Queer studies at the University of Puget Sound, with a joint appointment in the Department of Religious Studies and the Gender & Queer Studies Program. Professor White is a specialist in American Religions with a research focus on sexuality, gender, and twentieth century social movements. Her first book, Reforming Sodom: Protestants and the Rise of Gay Rights was published by the University of North Carolina Press in 2015. The book has been featured in Huffington Post, Religion and Politics, the L.A. Review of Books, and Religion Dispatches, and it was listed in the top ten “best LGBT nonfiction of 2015” by the Bay Area Reporter. She is also co-editing an anthology (with Gillian Frank and Bethany Moreton), titled Devotions and Desires: Religion and Sexuality in the Twentieth Century United States. Professor White has given invited talks and keynote lectures at the Birkbeck Institutes at the University of London, Otterbein University in Ohio, and Columbia University. She serves on the advisory board of the LGBT Religious Archive Network, and is a steering committee member of the Queer Studies in Religion group of the American Academy of Religion. At the University of Puget Sound, she teaches courses on twentieth century religion and queer politics, the history of Christianity and sexuality, religion in America, Introduction to Gender, Queer and Feminist Studies, well as other classes in gender, feminist and queer studies. https://www.pugetsound.edu/faculty-pages/hwhite Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Heather White Heather White RTSA Scholarly Advisory Team https://exhibits.lgbtran.org/files/original/1e2e2bc7fe5c2a7c27dbf51968700c1b.jpg f34610fe16028dade48b9d3e7b1924eb https://exhibits.lgbtran.org/files/original/60d5756bfc7e2aa73d97813e2d01d741.jpg 3dab9bb16e25e9222d9baafd56bc86b8 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Shower of Stoles Description An account of the resource Items (stoles) for the Shower of Stoles exhibit Stole A stole in the Shower of Stoles exhibit Honoree The person honored by the creation of thestole. Helene Butler Connie Nelson Stole Text Helene Butler Connie Nelson Denomination Presbyterian Church (USA) Contribution Date 2000 Contribution Story This is one of about thirty stoles donated to the collection by First Presbyterian Church of Palo Alto. First Palo Alto, a More Light congregation, has for decades been on the forefront of the movement for full inclusion of LGBT persons into the life and leadership of the church and greater society. Among the many leaders of the movement who have come from this congregation is Mitzi Henderson, former national President of PFLAG and national Co-Moderator of More Light Presbyterians. Martha Juillerat Founder, Shower of Stoles Project 2006 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context 145 Title A name given to the resource Helene Butler Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Palo Alto, California (USA) Contributor An entity responsible for making contributions to the resource First Presbyterian Church Butler, Helene California More Light Presbyterians for LGBT Concerns Nelson, Connie Ordination Parents and Friends of Lesbians and Gays (PFLAG) Presbyterian Presbyterian Church (USA) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Shower of Stoles Description An account of the resource Items (stoles) for the Shower of Stoles exhibit Stole A stole in the Shower of Stoles exhibit Honoree The person honored by the creation of thestole. Helene H. Loper Stole Text Rev. Helene Hibbard Loper, Pastor Cornerstone MCC, Mobile, Alabama There are some of us still in the PC(USA) but I am one who left. The PC(USA) was my primary church experience. I was baptized in it as an infant, raised in its Sunday Schools, confirmed into its membership at age 12, married in its sanctuary and well on my way to being accepted as a gifted leader… until someone thought I was a lesbian. After some very hurtful (and out of order) experiences with a Committee on Preparation for Ministry, I realized that, in order to follow my calling of God, I would have to leave the denomination in which I had come to know God's grace and love. After coming out to the truth, which I did not learn in PC(USA) teachings, my "choice" boiled down to following God and being who God created me to be or to yielding to the restriction of a human institution, this particular denomination. My gifts and calling, my passion and commitment are in pastoral ministry. God's people, all of us, need gifted and qualified leadership. I might have move from my deep south homeland to the west coast to follow my calling to ministry, but that would have limited it and left my brothers and sisters in the southeast in their woundedness and pain. So I left the PC(USA), who I now regard as my abuser, and have formed a relationship with another denomination as partners in ministry in God's Church. I do not intend to leave a good relationship to return to my abuser. My ministry now includes many of your outcasts. These, who have been so turned away from the God you preach that they refuse to ever darken the door of a church again, often wander for years before they find a church where they can be who God created them to be. When they come to the church where I now serve God, my ministry is to spend much time and energy teaching, healing, and preaching the good news of God's love for them. They too are gifted, deeply spiritual people who seek to serve God faithfully and my role is to equip them for their ministries. I went through deep grief over leaving my spiritual heritage and I hurt for the pain of God's people who choose to remain in places where they are not fully accepted as God accepts them. I have great respect for those who are called to be advocates for truth within the PC(USA) and other denominations that refuse to accept all people who come in faith as God's chosen ones. The PC(USA) may wrestle like Jacob with God over this matter, but in the morning God will not leave you unscathed. Your limp will be the leaders and members you lost in the struggle. It may also include the loss of others who are unable to let God be God in creation and each of our callings. Yet we are all still God's one Church and I am glad that whatever divisions have happened in the Church here in this life are not the last word on our unity in Jesus Christ in eternity. There are some Christians who will be very surprised at who their neighbors, their peers in God's grace, are in heaven. In eternity I will not be segregated from my parents, my children, my brothers and sisters and my friends who continue to be active and faithful members and leaders in the PC(USA). I just wish that this could have happened before I had to leave the PC(USA). Maybe it will for others who have not yet been forced to make a choice between their calling of God and the rules of this denomination. But that depends on the actions of the PC(USA). Will you let God be creator of all, Jesus savior of all and the Spirit uniter of all? -------------- [Addendum, sent to the Shower of Stoles Project in August, 2003] A decade later… The "Hapiru" were a mixed multitude that left Egypt, along with the descendants of Abraham, to go into the wilderness to worship God. They were included in the covenant and were never singled out as more sinful or more faithful than any other person or group among the people of God. Yet there is a feel to being a "Hapiru" that I have come to understand as the years have passed since leaving the Presbyterian Church (USA). Leaving the tradition of one's birth for an unknown future in another community of faith has its moments of blessing and pain. For me the blessings have been freedom to worship and serve God in new ways. They are in finding new relationships. They are in personal growth, deeper faith and a clearer focus on living the gospel rather than preserving institutions, habits or beliefs that are incompatible with a life of faith. The pain is here too. This experience is much like a divorce. There must be a complete break with the old before a commitment to anything new is possible. The point of giving up hope for the first relationship is like the moment when one's heart finally breaks so deeply that there is no going back. While the old relationship may have some healing and even become friendly or collaborative, one can not go back and retie the cords of trust or repair the levels of intimacy that were broken. Looking at my experiences of ministry over the past decade since leaving the PC(USA), I also find that after that first "divorce" it becomes easier to let go of other relationships when they become unhealthy. The gift of a clearer focus on the gospel daily reminds me of what it costs to let go of other things in order to be a healthier person. These are the mixed feelings of a Hapiru. Now I find myself living with looser ties to things and institutions in this life as I seek truth and the realm of God. This process is necessary as God creates an exodus community of faith that will include all people in eternity. Today Christian Hapiru are mixed within denominations and sprinkled about in independent churches. But not everyone is called to become a Hapiru with respect to his or her original faith tradition. The Israelites were not asked to give up being the children of Abraham. They were told to show hospitality to the strangers among them. They are to remember that they too were once wandering Arameans. Therefore it is important for people to not easily let go of hope for repentance and healing in their tradition. When a return to faithfulness, justice and mercy is needed, God usually calls Hebrews to be the prophets to the Hebrews. So to those who yet remain in difficult places, I speak urgently of keeping your hope. While some of us are called to live as Hapiru in order to minister in God's name among the wanderers, some of you are being called to be prophets to your own people. The outcome of our mutual faithfulness will be the fulfillment of God's promise of salvation for all of us. -- Rev. Helene H. Loper Denomination Presbyterian Church (USA) Metropolitan Community Church Contribution Date 1995 Contribution Story This stole was one of the original 80 stoles that were on display on Sept. 16, 1995 when I set aside my ordination before Heartland Presbytery (see stole #1 for details). For many years it was the only stole in the collection from Alabama, and one of very few from the Deep South. Helene is one of many "spiritual exiles" represented in the Shower of Stoles collection who left a denomination with discriminatory policies and renewed their ministries in a welcoming church -- in Helene's case, the Metropolitan Community Church. Like so many others, however, Helene continues to have mixed emotions over her departure from her church of origin, and holds out hope that it, too, will someday become a welcoming place. Martha Juillerat Founder, Shower of Stoles Project 2006 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context 79 Title A name given to the resource Helene H. Loper Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Mobile, Alabama (USA) Contributor An entity responsible for making contributions to the resource Helene H. Loper Alabama Church Trials Loper, Helene H. MCC Ordination Presbyterian Presbyterian Church (USA) Theology https://exhibits.lgbtran.org/files/original/a02caa2a469123606f3280d2dcb5fb97.jpg e1ad64203d62267badc11539d3b66438 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Historical Development of BIPOC Trans-spiritual Leadership Website A resource comprising of a web page or web pages and all related assets ( such as images, sound and video files, etc. ). URL http://www.southernfriedqueerpride.com/clutch-community-space Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Help Us Establish The CLUTCH Community Center! Description An account of the resource Our community is vibrant, resilient, and robust, but it does not yet own the brick-and-mortar spaces it needs to commune, heal, and build. The South has the largest LGBTQ+ population in the United States – with Atlanta being a Black Queer (BlaQueer) and LGBTQ+ capital – there are no drop-in centers or shelters for queer and trans people of all ages in Atlanta. A community center like THE CLUTCH can offer safety and support for Black and brown queer and trans folks, young people, disabled folks, and others marginalized by systemic injustice and a lack of infrastructure.   <a href="http://www.southernfriedqueerpride.com/clutch-community-space" target="_blank" rel="noopener">http://www.southernfriedqueerpride.com/clutch-community-space</a> Source A related resource from which the described resource is derived Southern Fried Queer Pride http://www.southernfriedqueerpride.com/clutch-community-space https://exhibits.lgbtran.org/files/original/99346d3a9d02ce4d7a522ff7bb8824f8.jpg 8a9f9e4a53e64e892f08df54afc0242c Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Upstairs Lounge Fire Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Henry Kubicki, early MCC member, at age 18 Description An account of the resource Kubicki shown camping it up with a friend on Bourbon Street in September, 1970. Source A related resource from which the described resource is derived from Henry Kubicki https://exhibits.lgbtran.org/files/original/10b33ef25b2d4a28413a5f30317f9898.jpg f9bc76c88eecffc813068d224301d280 https://exhibits.lgbtran.org/files/original/70f7f3f9db3df10c12fe4d9a83baa192.jpg 1bf08db3510001030765f8fd4733f204 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Henry Kubicki, then and now Description An account of the resource Henry Kubicki, participant in the Gay Liberation Front, on April 15, 1970 and on June 11, 2011. Source A related resource from which the described resource is derived from Henry Kubicki https://exhibits.lgbtran.org/files/original/05ebfc762218195e03aab1606ae8ed9f.jpg 253eaddc4cc76ca7585fc3d8d255669b YouTube Video A video hosted on YouTube. YouTube ID Eleven-character ID assigned by YouTube E_trLvqsUrw Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Herb Donaldson Recalls Widespread Legal Support, Including the ACLU, for the Trial Description An account of the resource From “Shedding a StraightJacket” produced by GLBT Historical Society, October 1996; Paul Gabriel, videographer and curator; Edd Dundas, editor and duplicator. Source A related resource from which the described resource is derived Repository: <a href="http://www.glbthistory.org" target="_blank" rel="noopener">GLBT Historical Society</a> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Upstairs Lounge Fire Person An individual. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Herbert Dean Cooley Description An account of the resource Herbert Dean Cooley, 32, Upstairs Lounge bartender and MCC member, one of the last victims to be identified. https://exhibits.lgbtran.org/files/original/9582b3995ebe29eb6e86959418d3eb59.jpg 6fc7cf740fd99ad3dddb9353c2e4bca3 https://exhibits.lgbtran.org/files/original/78fe18ae7ca0ec2b380bdc9e7d2db2a8.jpg 2519194a11f6b7d257253c103282fd60 https://exhibits.lgbtran.org/files/original/cd44db435eb03e76064bdc7b6c928611.jpg a79ea64b13965061013b3519d5b5a429 https://exhibits.lgbtran.org/files/original/e4d6c6c4b3ff0ce9deb7a88e65e56136.jpg 67a8fae8bece0fea99e6ee36c54e397c Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document The Friend April 12, 1963 "Towards a Quaker View of Sex" Its Editor Replies to Comments Alastair Heron was a member of the group of Friends who produced the essay, TOWARDS A QUAKER VIEW OF SEX, and he acted as their editor for this purpose. The essay was published for the group by the Friends Home Service Committee on February 18 (price 3s. 6d.) Here Alastair Heron replies on behalf of the group to come of the comments--favourable and otherwise--that have been made on the essay since publication. It may be helpful to start by saying a few words on the problem of publication which faced the group of Friends who concern over a period of more than five years led to the appearance of Towards a Quaker View of Sex. When we started work we were embarked on a search, and there was no intention of writing for publication: the need for this was not realised until about three years ago. Early in 1962 we considered publishing our material through ordinary channels as a book, but were advised that our manuscript would need to be doubled in length for this to be possible. In the reconsideration that followed it was decided to address ourselves mainly to Friends; we therefore reverted to an approach (already made at an earlier stage) to the Literature Committee of the Friends Home Service Committee. Following its usual practice, the Committee submitted the manuscript to three Friends for their judgment. Each of these, having read it independently, recommended it for publication, and it was decided to publish it, but in publishing it to insert a clear indication that it was in no way an "official" document, but was being published "for the group". The text of this insertion, published on the flyleaf of the pamphlet, was as follows: The Literature Committee of the Friends Home Service Committee has been glad to publish Towards a Quaker View of Sex for the group of Friends which prepared it, as a contribution to thought on an important subject. The views expressed are those of the authors, and do not necessarily reflect the attitude of the Friends Home Service Committee, or of the Religious Society of Friends. Many Friends have been distressed by the publicity resulting from the appearance of the essay and from the BBC television programme, "Meeting Point". It is perhaps not widely realised by Friends that unless a "press release" with an approved "hand-out" is made available--with review copies--in advance of publication, an undignified scramble to score a "scoop" may result. This would have placed an even greater burden on the office at Friends House, and on individual members of the group, that results from adherence to the now generally accepted procedure. The initiative for the television discussion came from the Religious Broadcasting Department of the BBC, which has been aware that our work was under way, and had from time to time inquired when it would reach publication. The group believes that it was right to respond to this initiative; it was intended that the essay should appear a week or so before the broadcast, but unfortunately it proved impossible to produce the manuscript early enough. ON the whole the level of Press comment was high and restrained in treatment. Only one national daily broke the rules and commented in advance of publication, and it was the Sunday edition of the same paper that a week or so later carried a feature article containing the only serious misrepresentation of material from the essay. While almost all papers inevitably selected passages for quotation, there were few examples of that calculated "tearing from the context" which can be so damaging. As a result, the correspondence columns reflected a reasonably wide range of the opinion that received expression before those writing had been able to study the essay. The television discussion was favourably reviewed in The Listener, the critic having clearly appreciated the basic attitude of the Friends taking part. In contrast, the references to Quakers in "That Was the Week That Was" were included among other examples of lack of good taste regretted by the television critic of The Guardian. The response of specialist periodicals such as The Lancet and The Times Educational Supplement has been one of appreciation: the review in the latter ends by saying that the essay "might make admirable materials for Sixth-form groups". Such a general judgment finds specific support from a variety of schools, exemplified by a letter from a housemaster who speaks of his gratitude for "something of this kind which I can confidently give boys to read if they ask for help in working out their ideas on sexual morality." The essay has found sympathetic ears in most sections of the Church, including certainly the Roman Catholic, and it has also attracted criticism from most sections. The Church Times and The Universe were severely critical, but distinguished Anglicans have welcomed the essay warmly, and a Roman Catholic has written: "You may be surprised to find how many Catholics support your views, or most of them." An Anglo-Catholic priest alludes to the allegory of a recent Swarthmore Lecture when he ends his letter by saying: "It may be that courageous thinking such as is shown in the report will help to break down the walls of the 'Castle' and bring its inhabitants together with hose of the 'Field' into that unity which is the Will of our common Lord." I must now turn to the comments of Friends, both those published in The Friend and the others which have reached me by letter. It would seem that many early comments came from those who had not yet read the essay. Those from most Friends who have obviously done so are appreciative and encouraging, although some also make it clear that not all our conclusions are acceptable. What many of these Friends seem to have most valued is what one described as the "spirit of seeking", another as "a deep desire to seek the will of God". Others feel that publication of the essay has "opened out new vistas" or "opened up basic questions"; one writer wonders how truth can be served these days except by a prolonged study on the part of people under concern which leads to publication, that others may then in open discussion take the searching further. Another Friends writes: "The publication of the essay is an example of what Christians in general and Friends in particular ought to be doing." Adverse criticisms of the essay can for convenience be divided into three broad categories: one relating to what is felt to be an undue emphasis on person-to-person relationships to the detriment of wider social responsibilities; the second to our rejection of "the traditional approach of the organised Christian Church ot morality"; and the third to instances of ambiguity or of vagueness. On this last point, John Ounsted (who reviewed the essay for The Friend on February 15) regards as the principal weakness of the essay "a lack of clear statement both in detail and of the overall implications of the work". It is certainly true that we have devoted a good deal of attention to personal relationships, but I feel sure that this has been deliberate. The current emphasis is on "the group", "society" and other impersonal collectives terms: one Attender saw as the most important premise of our essay "that the fulfilment of our nature as distinctively human beings is through relationships that are personal". The sexual problems with which we have been concerned find their focus at a personal level, and it is at this level that problems must be cased and solutions found. In thus coming to terms with the facts, we returned frequently in our thinking to the wider implications in family life and in society. "However private an act, it is never without its impact on society, and we must never behave as though society--which includes our other friends--did not exist." (p. 40) What we reject about the traditional approach of the Christian Church to morality is, first, the assumption that God's will is known in detail, permanently and for general application under all circumstances; and second, the danger to a religious view of life that can and does arise when a rigid moral code, widely questioned by sincere and responsible people, is identified with the faith itself. This obliged us to re-examine the whole basis on which decisions are reached as to what is "sin", what is "right" and what is "wrong", in sexual behaviour. In an ecumenical view of the Church, in which its branches can b e seen as having valuable special emphases, that of the Society of Friends is frequently identified as being on the continuing revelation by the Holy Spirit of God's purpose in ways appropriate to the changing condition of man. We felt--and feel--confident that most Friends and most of our fellow-Christians would understand and share our concern that individuals should be encouraged to seek afresh God's way at this time in man's history. It does not follow that the result will be different: it is the way in which it is reached that must be ever fresh. "We cannot accept as true a statement that is given us merely because it is given with the authority of tradition or of a Church. We have to make that truth our own--if it is a truth--through diligent search and a rigorous discipline of thought and feeling" (p. 41). There is no doubt whatever that we were guilty of ambiguity in the passages (on pp. 20 and 39-40) which refer to the so-called "triangular situation". It is open to any reader of these passages to interpret them in terms of an "adulterous" relationship being good and even beneficial to all three persons concerned. For my own part, as editor, I greatly regret that this possibility--obvious to me now--simply did not occur to me. This said, may I no go on to make it clear that we stand firmly by our conviction that many marriages encounter situations--sometimes more than once, as evidenced by a courageous letter to The Observer (February 24)--of a "triangular" nature, and survive triumphantly. To stress this, by way of antidote to the universal assumption that marriages to be happy and successful must depend upon the imperviousness of both partners to the attractiveness of others, is not intended to condone, still less to advocate, a light-hearted attitude towards extra-marital intercourse. This we should have made explicit, and did not. The section on Page 20 also combines references to two very different types of triangular situation, with a consequent confusion in the minds of many readers. We are sorry for all this and intend giving fresh thought to this question. Both John Ounsted and Robin Hodgkin (The Friend, March 22) are disturbed--with other correspondents--that we do not come down squarely in support of "vows of chastity or loyalty" being maintained at all costs under all circumstances. Here we seem to have failed signally in communicating the most painful and humbling outcomes of our five years' exercise. We were led--perhaps "driven" is more accurate--to abandon the security of our own rigid acceptance of such codes of behaviour, in order to understand the situation of others for whom those codes have no sanction.--"We would ask those who cannot easily foll;ow our thoughts to recognise what has driven us...to our insistent questioning. It is the awareness that the traditional code, in itself, does not come from the heart; for the great majority of men and women it has no roots in feeling or true conviction. We have been seeking a morality that will indeed have its roots in the depths of our being and in our awareness of the true needs of our fellows" (pp. 41-42). That quotation is followed immediately by the passage which John Ounsted describes as perhaps representing "the final positive message" of the essay: "The challenge to each of us is clear: accustom yourself to seeking God's will and to the experience of his love and power, become used in your daily life to the simple but tremendous spiritual fact that what God asks he enables, provided only and always that we will to do his will." John Ounsted continues by saying: "In other words: 'All you've got to do is to be a saint and you'll find your sexual actions are not sinful, as neither are your others.'" To this we would reply by saying quite simply that we share the belief of countless of our fellow-Christians that the proper goal of a disciple is just that--to be "perfect". Nobody can find his way through these problems unless he is always trying to be and to do the best he knows. For the convinced Christian this is to seek God's will and to carry it out by his strength. With any lesser goal we may be deluded into believing that we are doing well enough so long as we don't break the rules. For those who cannot claim a Christian belief, the goal is the same but harder to achieve. Unless those to whom we speak have this high goal, we have nothing to say which will have meaning to them; but the conventional moral code will have no meaning to them either. I should like to close by expressing our gratitude to all those who helped us during our work by giving enormously of their own experience; to those who since the publication of this essay have recognised that we did what we felt laid on us to do; and perhaps especially to those who have recognised the very great significance of the word "Towards" in the title. We offer our findings to the Society as a basis for corporate research, under guidance, by what a Friend has called "the larger and more representative group". We do not ask for hasty judgment: we have taken nearly six years to produce what one periodical described as "preliminary gropings". The essay itself has many defects in style and in clarify of expression. The questionings we have expressed thus imperfectly must themselves be seen as provisional, as but a staging point from which Friends and others may move towards a better understanding of how God would have us deal with "this glorious gift." Alastair Heron. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Heron Responds for Group Description An account of the resource Alastair Heron writes a lengthy response on behalf of the working group to the criticisms that have been voiced by Friends and other commentators. This is published in The Friend on April 12th. Source A related resource from which the described resource is derived Reproduced by permission of The Friend, April 12, 1963, pp. 420-23. https://exhibits.lgbtran.org/files/original/da2ac931c30b8ea39c7aa68cf0fca306.pdf 81be2b419de09c3b81852869c0a78483 https://exhibits.lgbtran.org/files/original/cf7655274cf0ba220178c224a57749bd.pdf 93c1edcd2ccb9b0fe46120ea9778d62e https://exhibits.lgbtran.org/files/original/e4a94cd5ca0c277192a3b5c94fcc55a3.pdf 6068cffb32a3a8d1352548d91a9eb5d5 https://exhibits.lgbtran.org/files/original/4d176acdd3805016dd7c054daf908775.pdf b7bb0aa5a9a4457f0bb14f462bd54e6e Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document 15th January, 1963 Alastair Heron, 149, Brookdale Avenue, Greasby, Liverpool Dear Alastair, You will be receiving through the post the amendments made by members of the small committee. We are going to have a terribly hard job to get this published by the 17th February, and I still have not heard yet from the printers whether they can do it: however, we are doing out best to persuade them to help us out and I have to add a note to the foot of this letter telling you that all is well. Both the Home Service Committee readers have warmly accepted the text and have encourage me to go ahead with its publication. One of them makes the following points: 1. Scattered through it are occasional remarks which are not essential, and may be thought more hurtful than helpful, e.g., those pencilled on pages XX and x1. 2. Does one assume that all Friends know the meanings of the Latin words by convention used? Glossary? 3. p. 34. Give all publishers or none. 4. There is an unconscious assumption that all boys go to boarding school. There is nothing about what happens to children at day school. Asa an anti-boarding school man, I'd have liked a paragraph on this point, which seems to have some importance. With regard to point 1 the section he notes on page 82 begins at the end of line 15 "It is sobering to note that...", and on page 19, on line 19, "Unfortunately, it appears that..." On point 2, this will be covered by the Glossary which you are to supply. The reader makes one further point, as follows: 'I'm a little doubtful about the title, as I understand it, this has grown from a study of homosexuality to s study of sex. But it doesn't really live up to its title, for it is weak on the side of Love/Sex in Marriage. (Main references are pp. 22-24 and parts of Chapter IV). I think this aspect vital, for the more constructive, exciting, joyful, etc., etc., sex is in marriage, and the more marriage is based on principles of love which includes sex and which are based on religion, the less will be the attraction of sex outside marriage. Obviously, one can't do anything about this text, but could we think in terms of a similar group producing a complementary and equally constructive paper, not on Christian marriage, but on the Principles of Love and Sex i n Marriage?' i that that we must accept the title and hope that at some future date perhaps a further study on this subject can be made. Duncan telephone me last night, and assured me that you could get the text back to the printer we select by first-post on Monday morning. It is on this basis that I am urging them to help us. I will let you know immediately the name and address of the printer we decide to use. As the text will be very clear I see no season to print this in galley form, but to get the proofs; this would save a considerable amount of time. Am I right in assuming that you will read the proofs? I am sorry for all this rush at the last, and you must have been terribly over-worked in tackling this. I think you have made a splendid job and only hope that other members of the committee will not start sending in too many alterations. Yours ever, George H. Gorman Prison Commission Horseferry House Dean Ryle Street London SW1 21st January 1963 My dear George, Thanks to you and your staff Alastair Heron and I got the document off to the post yesterday afternoon after working on it until quarter to one on Sunday morning and most of Sunday until post-time at half-past three. I think it's a jolly good bit of work now and I can't tell you how grateful we are for all the help you and your folks have given. One or two little requests that occurred to us in relation to publication: (a) As soon as the page proof is ready we thought it would be as well if you sent that to the B.B.C., as a follow-up to the draft which you've already sent, as there are certain quite significant changes of emphasis, mostly in the nature of making the thing more definite and it might be a helpful to them to see it at the page proof stage. (b) Asthe firm will be pulling a page proof we rather hope that you would give directions for the following to be supplied with proofs at that stage; one to yourself, two to Alastair, two to your proof reader, one to Kenneth Barnes, one to Anna, and one to me, and one to Reginald Smith! (c) Having thought about the dates and times we believe that it would be the right thing to do to have publication date as 9 o'clock on the morning of February 18th, in other words, to follow the broadcast of Meeting Point the night before. (d) If you agree, do you think you can persuade the printers and binders to pull off review copies for the following papers and others which may occur to yourself at least a week in advance? The papers which we thought of were the following: "Observer", "Sunday Times", "Guardian", "Times Educational Supplement", "New Society", "New Statesman", "Spectator", "The Friend", "The Wayfarer", "The Church of England Newspaper", "The Methodist Records", and others of like kind that you will know of, "The Lancet", "The British Medical Journal", "The Listener", "The Economist", "Medical News", and copies to the National Marriage Guidance Council, and the Central Council for Health Education. I suggest that you also send a copy, even though I am anonymous, to the Editor, "The Prison Service Journal", Staff College, "Wakefield, Love Lane", and also one to the "British Journal of Criminology". I hope you will approve of the little note of gratitude we have written of you, of the Committee and of Jean James in particular. I have also tried to square Reginald Smith and his amour propre in the same note! With grateful thanks. Your ever, Duncan Richard Fox thinks it might be a good idea to have your cuttings collected. Have you a means or news--do you use an agency? George H. Gorman Home Service Committee Friends House, Euston Road, London, N.W. 1 25th January 1963 Duncan Fairn, Prison Commission, Horseferry House, Dean Ryle Street, London S.W. 1 My dear Duncan, Many thanks for your letter. In reply to your points - (A) I had it in mind to send one proof to the B.B.C. as soon as it ready; if I can spare more I will certainly do so, the only snag is that by asking for more proofs it does tend to hold up receiving any of them. This also answers your point (B) I have asked the printers to supply as many copies as they can up to the number mentioned in your letter in the hope that they can do this without any undue delay. (C) Publication date causes a little difficulty as t he "Friend" is very anxious if possible to make reference to it in their issue of February 15th; also, if wew are going to send it to the Sunday papers they will want to be able to comment on it on the morning of the 17th, therefore, assuming we get it through in time, I think we should pass the publication date for Friday 15th February. Thanks for the massive review list in (D). In addition to the delay problems mentioned above, there is a further complication about review copies. We are proposing to send these to the national press, certain provincial papers, the Press Association, and the respectable Sunday papers. As you probably realise, the Press is terribly touchy if they should think they are being excluded. Clifford Haigh assures me that we should try to treat them all on the same level and send all our review copies out at the same time to that no-one can say a certain journal has received favoured treatment. (not even the Prison Service Journal!) Clifford feels that we might avoid a l;ot of sensational misrepresentation by sending a handout with the document, giving a general summary of its ideas. Would you feel like writing this, in about five hundred words? If not I thought I might ask Charles Radfield, who has already read the text for the Home Service Committee, and is used to preparing this sort of thing, to have a go. As far as your postscript is concerned, I have received a note from Richard Fox and will add his collection of people to the review list. I think that is all for the moment, Yours ever, George H. Gorman GHG/AW Alastair Heron, 149 Brookdale Avenue, Greasby, Wirral, Cheshire. 4th February, 1963. Dear Alastair, Your corrected proofs and the original copy of the Mss arrived here this morning. My warmest congratulations to you on working so speedily; you have outstripped all the other readers and I am now waiting for their copies before returning yours to the printer. Duncan is preparing a 500 word handout for the press and Ii will arrange for this to be sent out with advance copies of the book. I am also seeing that all members of the group receive copies, and have lists of suggestions for journals to receive review copies. So far I have not see a proof of the cover, but I am getting in touch with the printer today to find out what has happened about that. Duncan feels rather strongly that you should be included in the Meeting Point programme and has been trying to get hold of Mr. Hunkin at the B.B.C. to tell him so. I must say I agree with Duncan and hope he succeeds. In the meantime I have sent a copy of the proofs to Hunkin and another copy to Anna Bidder, who is meeting the B.B.C. on Wednesday. Has your personal export order come through? I hope not--for our sakes--bot to retract that uncharitable view--I hope you are successful for yours. With warmest greetings, Yours ever, George H. Gorman Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Heron-Fairn-Gorman Letters re: Publication Description An account of the resource Letters between George Gorman (Friends Home Service Committee) and Alastair Heron & Duncan Fairn (study editors) reveal the rush to prepare for printing and distribution. Source A related resource from which the described resource is derived HSC Quaker Group on Homosexuality records, Friends House, London. https://exhibits.lgbtran.org/files/original/6bdc5d01d2b213c5e9a2e0c160fb3d4d.jpg 159ac0659d518df64c0c7038f8706370 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Historical Development of BIPOC Trans-spiritual Leadership YouTube Video A video hosted on YouTube. YouTube ID Eleven-character ID assigned by YouTube -wRbfOmHgts Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Hetero-patriarchy and Settler Colonialism Source A related resource from which the described resource is derived Reid Gustafson | TEDxPortlandStateUniversity https://www.youtube.com/watch?v=-wRbfOmHgts Subject The topic of the resource Explains how the assimilation policies of settler colonialism imposed Christian hetero-monogamy on indigenous communities that ruined their family structure besides justifying the capture of their lands. https://exhibits.lgbtran.org/files/original/7174fdb6a24aaabc96935bea82cc4183.jpg 7687deeb7a39594fbf06cf51f76ad5f1 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Historical Development of BIPOC Trans-spiritual Leadership Website A resource comprising of a web page or web pages and all related assets ( such as images, sound and video files, etc. ). URL https://www.npr.org/2020/04/26/845085129/high-heels-small-towns-we-re-here-reveals-the-uplifting-power-of-drag Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource High Heels, Small Towns: 'We're Here' Reveals The Uplifting Power Of Drag Subject The topic of the resource The staff performers are committed to demonstrating to local performers and communities what they call "the healing power of drag." Description An account of the resource Audio interview with one of the three performers who travel to different towns to help LGBTQ people having trouble with living their identities to own who they are. They help by talking to the locals they recruit to perform with them and help to open up the locals' families and community members sometimes supportive or quite resistant. Source A related resource from which the described resource is derived Lulu Garcia-Navarro, NPR. April 26, 2020. https://www.npr.org/2020/04/26/845085129/high-heels-small-towns-we-re-here-reveals-the-uplifting-power-of-drag https://exhibits.lgbtran.org/files/original/677ffb547c155216961fd156b731ae95.jpeg 0038bf6294176a6bb2fe616c3719f20a Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Historical Development of BIPOC Trans-spiritual Leadership Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Description An account of the resource Today, Hijra performs dances, songs, and blessings at both births and weddings of Hindus. To many Hindus, hijras benefit a baby when they confer fertility, prosperity, and long life on the child. One to two days after a marriage ceremony—hijras will perform to bless the couple with fertility. To many Hindus, it is the third-gender nature of hijras—including the sacrifice of their procreative ability to the goddess—that grants hijras this incredible religious power. Hijras also can curse a family that is disrespectful or refuses to pay for the blessings. Many Hindus, and the hijras themselves, take these blessings and curses very seriously; hijras say they only curse in extreme circumstances. While hijras are often invited to perform these rituals, they will also attend births and marriages unannounced, claiming their right to participate as their sacred religious duty. Fearful of receiving a curse from hijras, Hindu families often welcome them in and pay them for their services, even when uninvited. However, sometimes Hindu families refuse them entry or refuse to pay, even going as far as calling the police. Still, the cultural authority of the Hijra is so powerful that the police will often do nothing to remove them. Hijras are often treated with both respect and fear." In April 2008, the transgender people in Bihar invoked their former respect and supremacy when they demanded involvement in the same social welfare policies that governed their lives during the Mughal era. The Bihar government gave the third gender the same trust and regard historically given to them. They will employ transgender people to secure females in remand or short-stay homes. The government believes such a move will not just improve the security situation of women but will also generate employment of eunuchs, a majority of whom currently live by begging. Source A related resource from which the described resource is derived Quoted from: Religion and Public Life. The Third Gender and Hijras HINDUISM CASE STUDY - GENDER | 2018 https://rpl.hds.harvard.edu/religion-context/case-studies/gender/third-gender-and-hijras When eunuchs were the mid-rung of power in the Mughal empire, by Adrija Roychowdhury, The Indian Express, New Delhi, July 19, 2018. https://indianexpress.com/article/research/eunuch-security-guards-bihar-mughal-empire-history-5266102/ Title A name given to the resource Hijras had a place in Hindu history as eunuchs. Subject The topic of the resource 2018 Eunuchs were designated the third gender in Hindu culture, whether or not they were castrated. They formed lineage houses and severed households, especially naming newborn children. The married couples desired them to perform this role because people commonly understood the hijra to have baraka - sacred powers. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Historical Development of BIPOC Trans-spiritual Leadership Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Hijras under the British Raj Source A related resource from which the described resource is derived How Britain tried to 'erase' India's third gender. BBC News, May 31, 2019. https://www.bbc.com/news/world-asia-india-48442934?s=09 https://www.historyworkshop.org.uk/queer-history/registers-of-eunuchs-in-colonial-india/ https://exhibits.lgbtran.org/files/original/33e0bedd31da92673a55b81ff9d2d36c.jpg 69091b148fe615c7245c391d411c8bf5 YouTube Video A video hosted on YouTube. YouTube ID Eleven-character ID assigned by YouTube nLXPwjGoTUo Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Historian Paul Gabriel Talks About the Roles That CRH Played in San Francisco’s LGBT History Description An account of the resource From videorecording of Gay & Lesbian (now GLBT) Historical Society 9th annual dinner on October 14, 1998; produced by Paul Gabriel.